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VOL. 15 JANUARY, 1968 NO. 1 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the souL" 1 Peter 2: 1 1 


I'm pressing on the upward way; 
New heights I'm gaining every day; 
Still praying as I'm onward bound, 
"Lord, plant my feet on higher ground.' 1 

My heart has no desire to stay 
Where doubts arise and fears dismay; 
Though some may dwell where these abound, 
My prayer, my aim, is higher ground. 

I want to acale the utmost height, 

And catch a gleam of glory bright; 

But still I'll pray till heaven I've found, 

"Lord, lead me on to higher ground." 

Lord, lift me up and let me stand, 
By faith on heaven's table land, 
A higher plane than I have found; 
Lord, plant my feet on higher ground. 

By Johnson Oatman, Jr. 
Selected by Martha Cover 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of Tha Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor; Leslie Cover; Consulting Editor: Daniel F. Wolf. 


The clock ticks on; the crowd waits expectantly; 
twelve bells solemnly chime — and suddenly it is a new 
year. But hungry children all over the world still 
hunger; the sick are still in pain; wars continue; and 
sin reigns in human hearts. 

Some people meet the dawn ofthe new year with drun- 
ken revelry. Others greet it in lonely despair. All 
are haunted by thoughts. Another year of life is gone, 
and nothing accomplished. Another year ahead, to work, 
save, spend — for what? A year less to live, and no 
certainly^ of any life beyond. The beggar in the street 
and the; big tycoon .in his Cadillac face the same 

Some greet the new year with some hope in their 
hearts. ,This year will be better, somehow. The same 
mistakes, ^failures, sins, will not be repeated. Reso- 
lutions; are made e .. and broken. Another year, another 
chance , , another failure * 

Without Christ there is no newness of life — one year- 
is the s<ame as another* Finding Rim is the dawning of 
a new year, indeed,, a whole new life; Christ's revolu- 
tion in human hearts works, whereas man's own resolu- 
tions inevitably fail. 

What will the new year bring to the Christian? Will 
he also usher in the new year with gay parties, cover- 
ing up his inner fears and failures? Is he also going 
to resolve to "do better" in his own strength? Will 
he continue to be complacent about the world's needy 
people, content in his own riches? Will he be secure 
in his own faith, but not care about the lonely man 
across the street, the unbeliever who works in his 

The answer lies only partly with ourselves. It is 
not enough to resolve to do well. It is not enough to 
piously pray, u Thy will be done." God knows His plan 


for each life this year. Our part is to accept it, to 
will to do His will. We must surrender every aspect 
ot our lives to His leadership*, 'actively seek and do 
His will. Then God' wiir make us a -blessing to others, 
as well as bless us ourselves, in this new year. He -. 
has promised to lead us, - But we have to follow, "that 
we... (may) serve in newness of spirit, and not: in the 
oldness of the letter. 1 ' (Romans 7t6) 

By Martha Huebert in the January, 1966 
n Gospel Herald" 


Recently we have again been attacked for not keep- 
ing the sabbath or the seventh day as did the children 
of Israel. I have always been convinced that the keep- 
ing of the seventh day was given only to the children 
of Israel, but there was one argument to which I could 
not give a convincing answer. Advocates of the seventh 
day tell us that the churches who worship on the first 
day of the week agree that all the ten commandments are 
still in force except the fourth, which is, "Remember 
the sabbath day to keep it holy." We know it is just 
as sinful to steal, kill, covet , etc. now as it was -- 
under the old covenant. Now, why would God give ten 
commandments to keep under the old law and omit only 
one of them under the new? This has always -been incon- 
sistent to my reasoning, and I think I have found the 
answer. No doubt others have understood this better 
than I, but to those who have felt this same inconsis- 
tency, I will try to give what I feel to be the solu- 
tion to this question. : 

"And God blessed the seventh day and sanctified it; 
because in it he had rested from all his work which 
God created and made." (Exodus 3:17) God rested in 
the sense that He had finished His work. He must have 
enjoyed seeing the marvelous creation He had completed, 
I do not understand that He blessed any other day in 
the same way He blessed this one day. There could be 


only one day in which God finished His work in the 
sense that we have only one real birthday. The 14th, 
21st day etc, from the beginning of creation could not 
be the day that God blessed and sanctified. We do not 
read that God ever commanded Adam to keep a memorial 
of the seventh day. The first we do rea,d about the 
seventh day, or sabbath, is in Exodus 16:23, where the 
children of Israel were to gather manna for six days 
and on the sixth day gather twice as much, for on the 
seventh day there would be no manna. "This is that 
which the Lord hath said, Tomorrow is the rest of the 
holy sabbath," We do not know if the exact continua-" • 
tion of the seven day cycle was kept from creation. 
We do know that from the time they started to gather 
manna, they counted six days and then rested on the 
seventh. God gave them the corrmand to gather manna in 
a certain way and rest on the seventh day to prove them, 
whether they would walk in His law or not. (Exodus 16:4) 
The law was added because of transgressions. (Galatinns 
3:19) It seems that before the ten commandments were" 
given, God wanted to try His people to see if they 
were capable of obeying a law which would be a blessing 
in teaching them of better things to come. "The law 
was a schoolmaster to bring us to Christ," (Galatians 
3:24) When the law was given from Mt. Sinai, the sev- 
enth day of the week was to be kept for a memorial of 
the seventh day from creation. "For in six "days" the 
Lord made heaven and earth, the sea, and all that in 
them is, and rested the seventh day: wherefore the 
Lord blessed the seventh day^ and hallowed it." Also, 
"It is a sign between me and the children of Israel 
forever; for in six days the Lord made heaven and earth, 
and on the seventh day he rested and was refreshed." 
(Exodus 31:17) 

In the New Testament we find that the old law was 
not only taught by Jesus, but was amplified or made 
stronger, such as; "Thou shalt love thy neighbor and 
hate thine enemy. But I say unto you, love your 
enemies, do good to them that hate you, and pray for 
them that despitefully use you and persecute you; that 
ye may be the children of your Father which is in 


heaven... 11 Also in the old law, "Thou shalt not com- 
mit adultery." And in the new, "But I say unto you: 
That whosoever looketh on a woman to lust after her 
hath committed adultery already in his heart." This 
should be enough to show that the old law under the 
new was made stronger and demanded more. "Something 
better was required. "For the law having a shadow of 
good things to come, and not the very image- of the 
things, can never with those sacrifices which they 
offered year by year continually make the comers there- 
unto perfect." (Hebrews 10:1) "Let no man therefore 
judge you in meat or in drink, or in respect of an 
holy day, or of the new moon, or of the sabbath days: 
which are a shadow of things to come; but the body is 
of Christ." (Colbssians 2:16} If the law was a shadow 
(or symbol) of things to come and could in no wise 
make the comers thereunto perfect, there must be some- 
thing more and better under the new than in the old. 
So it is with the sabbath. The sabbath day under the 
old law has to be a symbol of something better contained 
in the New Testament. Now, what is it? 

In reading Hebrews 4, we are told that the gospel 
was preached unto us (believers) as well as unto them 
(unbelieving Jews). John says, "He came unto his own 
and his own received hiiu not." "For we which have be- 
lieved do enter into his rest- (sabbath)." (Hebrews 4:3) 
"Seeing therefore it remaineth' that some must enter 
therein and they to whom it was first preached entered 
not in because of unbelief." (Hebrews 4:6) If the 
rest which we have just referred to were the seventh 
day of the week, the Jews to whom the gospel was first 
preached would have surely entered that "rest", because 
they kept the seventh day to the letter. With this in 
mind it is easy to understand that there must be anoth- 
er rest than the weekly sabbath. "There remaineth 
therefore a rest to the people of God." (Hebrews 4:9) 
The next Quotation is the key to the whole question: 
"For he that hath entered into his (God's) rest (sab- 
bath), he also hath ceased from his own works, as God 
did from his." (Hebrews 4:10) (In the sense that i>d 
ceased from his works of creation we also cease from 


our works of .the flesh* 1 ) In our own words; To enter the 
the rest (sabbath) of the Lord we must quit our own sin- 
ful ways or works and accept the works (teachings) of 
the Lord. "Come unto me, all ye that labor and are 
heavy laden and I will give you rest (a sabbath). Take 
my yoke upon you and learn of me; for I am meek- and 
lowly in hearts, and ye shall find rest (a sabbath) 
unto your souls." 

It will seem quite evident by reading the 3^d and 
4th chapters of Hebrews that the rest or sabbath o'f 
the New Testament, of which the seventh day was but a 
symbol, is a devoted life of service to the Lord. Not 
just a day to commemorate the finished work of creation, 
once a week, but an actual consecration of our lives 
to God every day we live. "There is therefore now no 
condemnation to them which are in Christ Jesus, who 
walk not after the flesh but after the Spirit." (fiomans 
8:1) What? No condemnation? Herein is contained the 
true rest or sabbath of the New Testament. 

The command to keep the seventh day of" the Old Testa- 
ment was a memorial of the finished work of creation 
and also a symbol of the new day or sabbath free from 
condemnation to the people of God. Yee\ the sabbath 
commandment is still in force, only now we can exper- 
ience the real thing instead of just a type or shadow. 
"Let us labor therefore to enter into that rest..." 
(Hebrews 4:11) This rest is a release from sin and 
becomes a refreshing to our souls in a new and living 

This subject is so great that there seems no stop- 
ping place. Not only do we cease from sin to enter 
into that rest, but we must continue in the Lord's 
works of righteousness to stay there. The fourth 
commandment which appears to be one of the least of 
the Tern Commandments, (if such a thing can be said) 
is a symbol of the true rest which can encompass the 
whole of the gospel teachings. This may be part of the 
difficulty of comprehending it fully. It is almost 
too great to grasp completely. By the help of the 
Lord I hope I have given a line of reasoning that will 
lead to a better understanding of the real sabbath 


contained in the new and perfect law of liberty. 

. — Rudolph Cover 

Sonora, California 


"For by grace are ye saved through faith; and that 
not of yourselves: it is the gift of God: not of works, 
lest any man should boast ."(Ephesians 2:8,9) 

Many 'people believe that the Apostle Paul is telling 
us here that all we need to do is to have faith in God,; 
and in His wonderful plan of redemption through His' 
Son Jesus Christ, and there remains nothing more for 
us to do, since we are not saved by works. 

There Is a very strong and agressive spirit at work 
among some religious groups today which would condemn 
all who hold it necessary "to be "zealous 'of good works",' 
and accuse them of trying to' earn their .salvation 
through works. ~\~ 

It is our purpose to bring a few scriptures to our 
notice which may help us to keep from being confused 
by such reasoning* Certainly we believe that it is 
impossible, and even absurd, for anyone to think that 
he could work or buy his way into heaven. 

On the other hand, we believe there is a .full sche- 
dule of works for all those who are engaged in the ser- 
vice of the Lord. In Hebrews 11:6 we find that it is 
impossible to please God without faith. However, faith 
alone does not suffice. The Apostle" James gives us a 
very clear illustration of this in the second chapter 
of his epistle, showing that faith without works is 

In I Corinthians 13^2,3 we find these words: ,v And 
though I have the gift of prophecy, and understand 
all mysteries, and all knowledge; and though I have 
all faith, so that I could remove mountains, and have 
not charity, I am nothing. And though I bestow all 
my goods to feed the poor, and though I give my body 
to be burned, and have not charity, it profit eth me 


nothing, " This plainly teaches us that there is yet 
another requirement, which is charity. 

Someone has defined charity as "love in action." 
One of Webster's definitions is; "The love of God 
for man , or of man for his fellow men." We believe 
we could be even more specific and say that charity 
is the love of God in the human heart. The love of 
God is always in action. 

The Bible record is full, from beginning to end, of 
what God has done for humanity because of "His love. 
The supreme manifestation being the gift of His eternal 
Son to atone for their sins by His vicarious death on 
Calvary. "For God so loved the world, that he gave 
his only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life." 
(John 3; 16) 

One of the last commandments of the Lord Jesus to- 
His followers was "That ye love one another; as I hav© 
loved you, that ye also love one another. By this 
shall all men know that ye are my disciples, if ye 
have love one to another J r (John 13:34,35) In the 
divine prayer of Christ for His apostle?, and for all 
those who would believe on Him through their word, as 
recorded in St. John 17, we find that the final desire 
and supplication to the Father is "that the lcve where- 
with thou hast loved me may be in them, and I in them. 11 
In Romans 5:5 we find that the love of God is shed 
abroad in our hearts by the Holy Ghost which is given 
unto us. Thus we see that all who have the Holy Spirit 
dwelling in their hearts, have the love of God also, 
and this is that all important factor which makes the 

Charity, or the love of God in the heart, is that 
absolute requisite which gives meaning and virtue to 
all that we do in the service of the Master. 

Paul, in writing to the Galatians who were confused 
about keeping the law of Moses, said it this way: 
"For in Jesus Christ neither circumcision availeth 
anything, nor uncircumcision; but FAITH which WORKETH 
by LOVE. —Marvin Crawmer 

Long Barn, California 



Sidney Lanier, the poet, said, "Music is love in 
search of a word." 

Surely this was true in the life of William Cowper 
who suffered a nervous breakdown terminating his pre- 
parations for a legal career in London. In one of his 
attacks of melancholy Cowper determined to end his life 
by throwing himself into the Thames River. He hired 
a cab, but before they arrived at the river., a dense 
fog rolled in. This so confused the driver that, after 
driving around for" about an hour, he stopped and ad- 
mitted to his passenger that he was lost. 

Cowper alighted from the cab to give the driver more 
careful directions for reaching the bridge over the 
Thames* To his great surprise he saw that his wander- 
ing had brought him back to his own door. Strongly 
affected by what seemed to him divine intervention, 
Cowper dismissed the cab and hurried to his room. In 
In worshipful wonder, gratitude, and love he wrote his 
famous hymn: 

God moves in a mysterious way 

His wonders to perform; 
He plants His footsteps in the sea, 
And rides upon the storm. 

Deep in unfathomable mines 

Of never-failing skill, 
He treasures up His bright designs, 

And works His sovereign will. 

Ye fearful saints, fresh courage take; 

The clouds ye so much dread 
Are big with mercy, and shall break 

In blessings on your head. 

Judge not the Lord by feeble sense, 
But trust Him for His grace; 


Behind a frowning providence 
He hides a smiling face* 

His purposes will ripen fast, 
Unfolding every hour; '. 

The bud may have a bitter taste, 
But sweet will be the flower. 

Blind unbelief is sure to- err, 

And scan His work in' vain; 
God is His own interpreter, 

And He will make it plain. (Written in 1774) 

Taken from an article by James E. Adams in the 
January 5, 1965 "Gospel Herald 11 . 


We stand once more on the threshold 

Of a' shining and unblemished year, 

Untouched yet by time and frustration, 

Unclouded by failure and fear. 

How will we use the days of this ye&r. ; .. 

And the time God has placed in our hands? 

Will we waste the minutes .and squander the hours, 

Leaving "no prints behind' In time' 1 s sands?' 1 

Will we vainly complain that life is so swift, 

That we haven 1 t the time to do good? 

Our days are too crowded, our hours are too short 

To do all the good things we should. 

We say we would pray if we just had the time, 

And be kind to all those in need, 

But we live in a world of "Planned progress", 

And our national password is "Speed". 

God grant us the grace as another year starts 

To use all the hours of our days — 

Not for our own selfish interests 

And our own willful, often-wrong ways, 

But teach us to take time for praying 

And to find time for listening to You; 

So each day is spent well and wisely 

Doing what You most want us to do. 

Selected from "The Messenger of Truth" 


The name Jerusalem is commonly assumed to have been 
derived from a combination of Jebus and Salem, How- 
ever, the earliest Hebrew form seems to have, been 
Yerushalayim which was pronounced Yerushalem. It has 
been variously interpreted as ,? foundation of peace/' 
"vision of peace/ 1 and "abode of peace/ 1 but none of 
these seems to be completely correct. 

It is not known exactly when Jerusalem was first 
settled. The first mention of it in the Bible is an 
indirect reference to it when Melchizedek, king of • 
Sale m 5 brought bread and wine to Abraham who had just 
rescued Lot and the people of Sodom and Gomorrha. 
(Genesis 14:18) Very little is known about Melchizedek 
except that he was the priest of the most high God. 
Unfortunately, even less is known about the city oyer 
which he reigned. There are those who would dispute 
that Jerusalem and Salem were the same city. However, 
this has been generally accepted by most modern theo- 
logians. Modern historians feel that Jerusalem must 
have been settled between 2500 and 2000 B,C. by Semitic 
tribes. Abraham's meeting with Melchizedek is thought 
to. have taken place about 1900 B.C. 

Although little is known about the city at this 
time it is thought to have been situated on Hill Ophel 
just south of Mount Moriah, the site where Abraham 
offered Isaac and where Solomon r s temple was later 
built. This hill appears to have been a natural site, 
for a small fortress as it was bounded on the west by 
the Tyropean Valley (which has. since been filled with 
debris from war and destruction) and on the east by 
the Kidron Valley. ' These two valleys joined in the 
Valley of Hinnom on the south side, while to the north 
there was a ravine between the higher Mount Moriah and 
the lower Hill Ophel. 

When the Children of Israel entered Canaan, Jebusi 
(Joshua 18:16) or Jebus (judges 19:10),. as Jerusalem 


was then called was still a small hilltop fortress 
with a small town built on the lower slope outside the 
wall* At this time Canaan was dotted with these for- 
tresses in which the peoples of the land could take re- 
fuge in time of war. Jebus probably contained only 
the king, his court, and his dependents -including a 
small army,' In Judges 1, it is re corded' that Jerusalem 
was taken by the children of Judah and set on fire, 
but the children of Benjamin could not drive out the 
Jebusites and were forced to live with them* Josephus 
records that Judah and Simeon took the lower area 
around the city walls, but the hilltop fortress remained 
impregnable. At this timd Jerusalem was within the in- 
heritance of the tribe of Benjamin.- However, the boun- 
dary between Judah and Benjamin was the Valley of Hin- 
nom just south of the city. It was no 1 doubt for this 
reason that both Judah- and Benjamin wanted to subdue 
the Jebusites. Instead of trusting in the Lord for 
help, Judah and Benjamin appear to have- been content 
to allow this heathen people to exist in their midst. 

About 400 years later when David became king of 
Israel, the Jebusites still remained in Jerusalem. 
David promised that the man who would take the city 
would be captain of the army of Israel,'* When his army 
besieged Jerusalem the Jebusites mocked them by placing 
the blind and the lame on the wall to defend the city. 
They seemed to have complete confidence that no army 
could breach their high walled fortrebs. However, in 
spite of the strength of the walls,- David's men, lead 
by Joab, took the city (II Samuel 5:6-9 and I Chronicles 
11:4-8). It is not clear haw the city was taken^ but 
it is thought that Joab gained access to the fort by 
way of some water ditches. The Jebusites were not all 
killed but were driven from the city. 

Jerusalem than became the capital city of Israel. 
This proved to be an ideal choice for in addition td 
being easily defended it had the advantage of being 
centrally located between the tribes that had temporari- 
ly remained loyal to Saul's descendants and those that 
had followed David. Another point in its favor was the 



fact that it had not been previously possessed by any 
of the tribes. During the reign of King David the 
walls were strengthened and the city remained primarily 
a fortress. David's palace was a "house of cedar H and 
the ark of the covenant was housed "under curtains" . 
(II Samuel 7:2 and I Chronicles 17:1) 

The "City of David" or Zion should not be confused 
with Jerusalem, Zion seems to have been the original 
hilltop fortress which was taken by David's army. .This 
was most likely located on Hill Ophel, the southeastern 
hill. Today, the southwestern hill is called Mount 
Zion, but this was not the, Mount Zion of David's day. 
The confusion apparently stemmed from the fact that the 
city was later destroyed. The southwestern hill is 
higher and was therefore thought to have baen the city 
of David by early scholars,. From the Bible it is knoxvn 
that David's city was south of Mount Moriah, It is not 
known when the southwestern hill was first added to the 
walled city. It may have been under Solomon, but the 






'ft t "OlT* ***«& \K 


first clear evidence that this hill was part of Jeru- 
salem is found after Jerusalem was rebuilt under 
Nehemiah. Today the city of David is outside the old 
walled city of Jerusalem. 

References: ■■ 

1. The Works of Flavius Josephus 

2. Encyclopedia Britannica, vol-. XIII 

3. The New Schaff-Herzog Encyclopedia of Religious _ 
Knowledge , vol, VI 

—Glen Shirk 

San Francisco, California 

CHILDREN'S PAGE (continued) 

Possibly to change the subject, the woman started 
talking about the proper place for men to worship — 
whether Jerusalem or Samaria. 

"God is a spirit, 11 Jesus said, "And they tha/t wor- 
ship' him must worship him in spirit and in truth." 

In other words, the place doesn't matter; anyone, 
Jew or Samaritan, can worship God anywhere. What real- 
ly matters is how we worship God, 

Then the woman said something really important: "I 
know that Messias cometh, which is called Christ; when 
he is come he will tell us all things. 11 

Jesus said unto her, ll I that speak unto thee am He," 

Then the woman left her waterpots and went into the 
city and said to the men, "Come, see a man that told 
me all things that ever I did: is not this the Christ?" 

What a wonderful Saviour Jesus is I He still knows 
everthing about everybody and wants us to get acquaint- 
ed with Him— just as He did nearly 2,000 years ago 
with the Samaritan woman at Jacob 'fe well. 

-■ — Rudolph Cover 
Sonora, California 


BAKER — A daughter, Betty Ellen, born to Paul and Mary 
Baker of Maple, Ontario on December 28. 



"Man shall not live by bread alone , but by every 
word that proceedeth out of the mouth of God." 

Matthew 4:4 

Believing that each word of scripture is important, 
we begin in this issue a study of some less easily 
understood words of the King James Bible, We invite 
contributions and "comments and hope this will be help- 
ful in our understanding of God ! s word. — L.C. 

CONTRITE — "Crushed in spirit by a sense of sin, com- 
pletely penitent. Broken down with sorrow for sin." 
From this dictionary definition we see what kind of 
heart we have when we are contrite. When we realize 
that we have sinned and that "the wages of sin is 
death," we will be crushed in spirit* There are pro- 
mises of salvation to those of a contrite heart. See 
Psalms 34:18 and Isaiah 57:15 and 66:2. Psalms 51:17 
says, n The sacrifices of God are a broken spirit: a 
broken and contrit e heart, God, thou wilt not despise," 

EARNEST — "Money paid as installment, especially to con- 
firm contract etc.: foretaste, presage, token or pledge 
(of what is to come)." This word as a noun appears in 
Ephesians 1:14 and II Corinthians 1:22 and 5-: 5- Paul 
writes that the Holy Spirit is given to us as the 
earnest (pledge or token) of our inheritance "until the 
redemption of the purchased possession..." God .has 
more in store for His children which are His purchased 
possession, bought by the blood of Jesus, and the Holy 
Spirit is the foretaste of this future blessing. 

"Earnest" as an adjective means "sincere or serious — 
not trivial", and Is used in this sense in II Corin- 
thians 7:7^and 8:16 and Hebrews 2:1. — L.C. 

References: "Oxford Dictionary' 1 

"Webster's New Collegiate Dictionary" 



When Jesus was traveling from the country of Judea 
to Galilee , He went through the country of Samaria and 
stopped at a town called Sychar. Jacob's well was near 
and Jesus being tired from His journey, sat down on the 
edge of the well. This well is 100 feet deep and can 
still be' seen today. As Jesus rested a Samaritan woman 
came to draw water at the well. Jesus said unto her, 
"Give me to drink." The Samaritans were a people des- 
cended from strangers brought in by the king of Assyria 
700 years before, and they had partly accepted the 
Jew's religion and were looking for the Messiah, but 
the Jews would have nothing to do with them. 

The woman answered Jesus, "Why do you, being a Jew, 
ask a drink of me, because the Jews have no dealings 
with us?" 

"If you had known who asked you for a drink," He 
said, "you would have asked Him for a drink and He 
would have given you living water." 

"You don't have a bucket and the well is deep," 
said the woman , "Where do you keep this living water? 
Are you greater than our father Jacob who gave us this 

Jesus answered in words that will live forever, 
"Whosoever drinketh of this water shall thirst again: 
but whosoever drinketh of the water that I shall give 
him shall never thirst; but the water that I shall give 
him shall be in him a well of water springing up into 
everlasting life." 

Jesus had a lesson to teach her and said, "Go call 
thy' husband and come back." 

The woman said, "I have no husband." 

"You have spoken the truth," said Jesus. : "You have 
had five husbands, and the one you have now Is not your 
real husband." 

Amazed at His knowledge she replied, "You must be a 

(Continued on page 14) 


VOL. 15 FEBRUARY, 1968 NO. 2 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul," 1 Peter 2: 1 1 


The road ahead is dimmed with mist; 

I cannot see each turn and twist; 
I may not know the way I go> 

But I must travel sure and slow. 
Sometimes I falter filled with fear; 

Unknown objects loom up near. 
Strange is the path I needs must tread, 

But God is in the road ahead. ? 

The road ahead seems rough and drear, 

But there is one who lingers near 
Whose rod and staff shall strengthen me. 

Though still I 'a not allowed to see 
His guiding hand is holding mine, 

Leading me on by power divine, 
And I can walk the road ahead, 

Released from fear and free from dread. 

The road ahead is growing bright 

For I am travelling toward the light. 
My future is no clearer now, 

But to God r s will my soul shall bow. 
Each unknown object proves to be 

A milestone leading to victory, 
And I can walk the road ahead 

Confident God has rightly led. 

Selected by Bertie Baker 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


When the Pharisees came to Jesus desiring that He 
would show them a sign from heaven. He said to them, 
"When it is evening, ye say, It will be fair weather: 
for the sky is red. And in the morning, It will be 
foul weather today t for the sky is red and lowering. 
ye hypocrites, ye can discern the face of the sky; 
but ye cannot discern the signs of the times." (Mat- 
thew 16:1-3) 

It seems that the most difficult time to understand 
and interpret is the present . By diligent study we 
can analyse and evaluate the past.. And also, to some 
degree, interpret the future. But so often men fail 
to realize what is happening to them, and around them, 
right in the living present ; and therefore fail to 
recognize many opportunities and values when they are 
available. So often we have to say, "If I had known," 
or "If only I had done. . ." 

Jesus wept over Jerusalem and said, "If thou hadst 
known, even thou, at least in this thy day, the things 
which belong to thy peace, but now they are hid from 
thine eyes... because thou knewest not the time of 
thy visitation." (Luke 19:41-44) 

Again it is said of those who perished in the great 
flood in the days of Noah, that they "knew not until 
the flood came and took them all away." 

This ignorance was not because of a lack of warning 
for we are told that Noah was a "preacher of righteous- 
ness," and it is inferred that he may have preached to 
them for 120 years. 

The events that are taking place in our time have 
been foretold by our Lord and His holy apostles in the 
Word of God. But unless we give diligent and faithful 
heed to the things that are written, we may fail to 


see and recognize the momentous things that are happen- 
ing in our very presence. 

Jesus said, "And as- it was in the days of Noe so. 
shall it be also in the days of the Son of man, They 
did eat, they drank, they married wives, they were giv- 
en in marriage (These were unlawful unions of some 
kind — more likely so called "free love.") until the 
day that Noe entered into the ark, and the flood came 
and destroyed them all. Likewise also as it was in 
the days of Lot; they did eat, they drank, they bought, 
they sold, they planted, they'builded; But the same 
day that Lot went out of Sodom it rained fire and brim- 
stone from heaven, and destroyed them all. Even thus 
shall it be in the day when the Son of man is revealed." 
(Luke 17:26-30) 

According to this .description, the days of Noah be- 
fore the flood, and the days of Lot were times of great 
prosperity and of a generation given over to material- 
ism and pleasure-seeking and of total immorality as 
told in Genesis 6r5-U. 

Of Sodom it is said, "But the men of Sodom were 
wicked and sinners before the Lord exceedingly." From 
what is recorded in Genesis 19 of their attitude toward 
Lot and his heavenly visitors, it is evident that they 
had sunk to the lowest depths of immorality. We know 
that sodomy and every other kind of wickedness practiced 
in the days of Noah and of Lot are practiced now for" it 
is openly published and discussed in the daily news ! 
media and is often defended by apostate preachers and 
priests who hold high and influential positions in the 
most populous churches. 

It may be said that every kind' of sin known today 
has been in every age in the past. This may be true, 
but the difference will be in the proportion of the 
population of the world that is given over to it and 
the direction of its trend, whether toward better or 
worse. We know that we are in times like that of Noah 
and of Lot, but we do not know how much worse it can 
get until it reaches the same proportion of totality 
that it was then. Of the millions that must have lived 
in Noah ! s time, only eight were saved, and of all the 

k ... .__ THE PILGRIM 

populations of Sodom and Gomorrha only Lot and his two 
daughters escaped alive. 

This trend for worse is reflected in a commentary 
by George R. Brunk in the October, 1967 "Sword and 
Trumpet 11 wherein he quotes a Dr. Bernard Ramm as citing 
the feeling of contempory Christianity that n the task 
of world evangelism seems so hopeless ." "It had been 
the burning hope of the great missionary leaders of the 
nineteenth century that the world could be won for 
Christ in that generation. It was urged that if each 
convert would win one more convert, in the space of 
one generation the entire world would hear the gospel 
of Christ, But today missionary evangelism is proceed- 
ing at a very slow rate. For example, only one half of 
one percent of Japan's millions are Christian. The 
figures are equally discouraging for India, China, and 
Indonesia." He also cites the so called world popula- 
tion explosion as another discouraging factor, and is 
said to believe "that the problem of Christianity is 
no longer whether it shall reach these masses of in- 
creased population but rather it is in danger of simply 
being engulfed by them." 

The Apostle Paul said^ "This know also that in the 
last days perilous times shall come." One dictionary 
meaning of the word "perilous" in "dangerous." Every 
age has been perilous or dangerous times for the true 
tiisciple of Jesus, but when Paul says "In the last days 
perilous times shall come," and names the perilous 
conditions that will be there (II Timothy 3:1-7), it 
seems quite evident that he is speaking of the same 
times that Jesus says will be like the times of Noah 
and of Lot, They are the times of the great apostasy 
when the "mystery of iniquity" is working "with all 
power and signs and lying wonders, and with all deceiv- 
ableness of unrighteousness in them that perish." 
(II Thessalonians 2:9-10) 

We sometimes hear it said, "We are not suffering any 
persecution now." But those who say this do not recog- 
nize that there are other kinds of persecution beside 
physical suffering that can be just as oppressive and 
dangerous: as it is said in John 5:16, "And therefore 



I would not ask Thee why my path should be 
Through strange and stony ways; Thou leadest me; 
I would not ask Thee how loss worketh gain, 
Knowing that some day soon all shall be plain. 
My heart would never doubt Thy love and care 
However heavy seems the cross I bear. 

Nor would I, Father, ask my lot to choose, 
Lest seeking selfish ease Thy best I loose. 
Giver of every gift, Thy choice is. best; 
All-wise, Eternal Love — in Thee I r£st; 
Yield to Thy wise hand; safe in Thy will; 
Not asking why or how, let me be still. 
Looking on things unseen, by faith I see 
Glory exceeding great, working for me. 

By Grace E. Troy Selected by Alma Garber 

did the Jews per secute Jesus (plotted against Him) and 
sought to slay Him." 

One of the perils of true Christians in this gener- 
ation of atheism and apostasy is haying to send their 
children to schools where non-christian educators and 
social revolutionists use subtle means to captivate 
their minds and draw them away from the faith of their 
parents who believe the Word of God and teach it in the 
home and the Church. By this means they seek to rob 
the Church of her children. 

I wish yet to cite some excerpts from an article by 
John Gulp in the 1883 "Vindicator", a preview then of 
the times in which we are living now. He says, "Under 
present circumstances (1883) it is not at all probable 
that the disciples will suffer violent persecutions, 
for too many are anxious to claim*, at this time of being 
persecuted. But that time well perhaps come in a dif- 
ferent form, under different circumstances, and the 
efforts will be more direct against the spirit of the 
words of Christ, in the place of physical suffering 
upon His disciples. This will come to pass under the 
■mark of the beast, 1 and brought into acceptance by tte 
the beast having 'two horns like a lamb. 1 All this 


will no doubt occur when we have plenty to eat and 

drink, when there is peace and prosperity. For it is 

written, f Take heed to yourselves, lest at anytime your 

hearts be overcharged with surfeiting and drunkeness, 

and the cares of this life, and so that day come upon 

you unawares; for as a snare shall it come upon all 

them that dwell upon the face of the earth J (Luke 21: 


In his closing paragraph he says, "...but it is my 

opinion that some great differences that are now at 
work in the hearts of men will be made manifest, but it 
may not be in the church next time, but with worldly 
people, in questions that will engender spiritual con- 
flicts." (1883 "Vindicator" page 78) 

This seems to be an accurate description of our own 
times. It is not uncommon to see in special news col- 
umns and letters from the people in the daily news, 
blasphemous attacks directly against God and those who 
believe in His Word; clergymen and educators and social 
counselors saying that the standards of morality long 
established by the Word of God are no longer relevent 

to this generation. And so, the present educational in- 
4. -4. 4. j 4.u au ^attend tnem ,, . ' 
stitutes and the youth who a must press the search for 

"new truth," and that "other religions beside the Chris- 
tian faith must be heard and have a part in giving direc- 
tion to this new post-christian society." 

These are but a few of the signs of the times that 
are rapidly maturing in our very presence with unmistak- 
able evidence that we are already in times like It was 
before the flood and in the day of Lot in Sodom. 

Watchman tell me does the morning 

Of fair Zion ! s glory dawn? 
Have the signs that mark His coming 

Yet upon thy pathway shone? 

Pilgrim, yesl arise, look 'round thee; 

Light is breaking in the skies; 
Gird thy bridal robes around thee; 
Morning dawns, arise, arise. 

—Daniel F. Wolf 
Modesto, California 



In Matthew 16:18 Jesus addressed Simon Peter in 
these words: n Thou art Peter, and upon this rock I will 
build my church , and the gates of hell shall not pre- 
vail against it," And in the next verse He tells him, 
"And I will give unto thee the keys of the kingdom of 
heaven: and whatsoever thou shalt bind on earth shall 
be bound in heavenr and whatsoever thou shalt loose on 
earth shall be loosed in heaven. " That Peter could not 
be the ROCK on which Christ said "I will build my 
church" is evidenced by the rebuke Christ gave him in 
verse 23 where He said to him, "Get thee behind me 
Satan: thou art an offence unto me: for thou savourest 
not the things that be of God, but those that be of 
men.-" There was good will in Peter's heart, yet a lack 
of full conversion when he said in that most trying 
hour, "Though I should die with thee, yet will I not 
deny thee, 11 which, however, he did three times. But 
in the bitterness of his regrets he also later declared 
to Jesus as many times as he had denyed him that he 
L0V3D Kim, which must have reconciled him to be posses- 
sor of the keys of the kingdom as Jesus had told him. 

On the day of Pentecost Peter was the leading instru- 
ment when he declared to the Jews of every nation, 
"Repent, and be baptized every one of you in the name 
of Jesus Christ for the remission of sins, and ye shall 
receive the gift of the Holy Ghost." Jesus had come 
to His own but they received Him not, yet as. many as 
did receive Him to them gave He power to become the 
Sons of God* Of these He chose twelve apostles and 
told them, "Go not into the way of the Gentiles, and 
into any city of the Samaritans enter ye not: But go 
rather to the lost sheep of the house of Israel." But 
in time it was of these that cried "Crucify him, cruci- 
fy him." In Acts 13:46 we read where Paul and Barnabas 
said, "It was necessary that the word of God should 
first have been spoken to you: but seeing that ye put 
it from you, and judge yourselves unworthy of ever- 
lasting life, lo, we turn to the Gentiles." And so the 


-door -te-^fche -Church- of- Christ was -opened-" to the Gentiles 
and will be open until the fullness of their time be 
come in. 

In Acts. 10 we find where Peter had the keys to, open 

.the;; door to the Church of Christ to Cornelius and'them 
in his house, for "he was made to declare, "I perceive 
that of a truth God is no respecter of persons: but in 

■ every nation he that feareth him, and' worketh righteous- 
ness/ is accepted with him, 11 "" 

Peter had the keys, but JESUS is the ROCK from whom 
issues the water of eternal life. While ancient .Israel 
were "traveling through the wilderness they became very 
thirsty, arid the Lord commanded Moses to smite the rock, 
which he .did and it brought forth' water that quenched 
their thirst. Later v when they again became very thirs- 
ty"; Gbd'told Moses to SPEAK .to the rock, but being pro- 
voked" he again smote the rock which brought forth 
water. For this disobedience he could not cross the 
Jordan into the land of Canaan. .In I Corinthians 10; 4 , 
in speaking of that rock, it says, "That rock was 
Christ" — Christ who brought us. the precious water of 
salvation and life eternal was SMITTEN. But now those 
who wish to drink of that fountain must humbly and. 
fervently SPEAK to Him; for he hath said "Hfe that Com- 
eth' to me I will in no wise cast out." 

Jesus definitely locates the Church of". Christ where 
He says in Matthew 12;50, "For whosoever shall do the 
will of my Father which is in heaven, the same is my 
brother, and sister, and'mother." Yes, in every nation 
he v tftat feareth God and worketh' righteousness is accep- 
ted with Him. 

: -' ; '.—David A. Skiles 
' *•• *'" ' Rossville, Indiana 


, ... r The Salida Congregation have set April 6th and 7th 
for our. Spring Love-feast Meeting.-/ A. hearty invitation 
is extended to members and. friends to attend.;. 

— Daniel 'F,- Wolf ■■■■ 



The 'recent peril of further war tot this country re- 
sulted in the callup of over 14, 000 -'army reserves. 
These men were required to leave their families' and- 
Jobs j debts and plans with less that a day's notice. 
With the increase in "draft dodgers" over the last few 
years/ this could mean a change in public attitude to- 
ward those who are convinced that Christians should not 
bear arms. In these times we -should truly be "on otir 
toes" and ready with scriptural testimonies to r those 
who would question our stand as conscientious objectors 
to fighting. 

. We should remember that our convictions are not based 
on public opinions — they are based on God ! s' Word and the 
teachings and example of our Lord Jesus Christ, For the 
last twenty years we have had mostly respect from those 
around us for our stand against' war. It ' has been easy 
for most young Christians to obtain 1-0 classifications, 
and many have demonstrated their willingness to serve 
in the way the government determines as long as it does 
not conflict with their alleglence to God'. Few have had 
to go to prison for their faith. 

However, we should not expect it to always be so 
favorable for the Christian affected by the draft , or 
for Christians in general , for that matter. We know 
from God's Word that, there will be perilous times In 
the last days. Many will again have to die for the 
faith, and perhaps this time is not far away. It may 
have already begun in some parts of the World. 

The obvious futility of the present war in Vietnam 
has caused many to object and desert the call to war. 
Many of these are not- Christians but humanists, hippies, 
or perhaps cowards.. The increase of these objectors 
and the attention they are receiving should not change 
our allegiance to Christ, but it should give us new 
reason to examine our position, and be.. ready to speak out 
for His cause. 

How can we give the. best testimony in regards to our 
peace convictions? First, if our faith and convictions 
rest on God*s Word, we must know what it says, So we 
should study to show ourselves approved unto God, 


Workmen that need not be ashamed.. . Second, we must 
seek and trust the guidance of the Holy Spirit. Jesus 
promised His disciples that it would be given to them 
what they should speak when they were brought to trial 
and even warned them not to meditate or worry about what 
they should say. The Holy Spirit of God will guide us 
in any situation of trial if we truly trust Him. See 
Mark 13:11. Third, we must not hide our light. We are 
naturally inclined to avoid controversy and sometimes 
are silent when we should speak. Let it not be because 
we are ashamed of Jesus. See Mark 8:38. Fourth, we 
must demonstrate among ourselves and by our treatment 
of others that we belong to Christ — that we. have His 
peace in our hearts, and that His commandments of "Love 
your enemies" and "Live peaceably with all men" really 
are effective and good* — L.C. 


"Ye are the light," the Saviour said. 
Now dare to let it shine, 
For it may help some traveller 
(Ke.r these dark hills of time. 

Ye are the light; a city that 

Is set upon a hill 

Cannot be hid, so light should shine 

In those who do His will, 

"Ye are the light," He spoke it to 
His followers while on earth, 
And reaches even unto us 
Who are born the second birth. 

Ye are the light, so let it shine. 
These words are true and plai£, 
That others, too, may glorify 
His great and holy name. 

By Emma (Neher) Flora in 1897 

Selected by her granddaughter, Thelma Wagner 



With the beginning of the reign of King Solomon, 
Jerusalem began an era cf peace and prosperity that 
has never been equalled since that time. Finished were 
the wars cf conquest of the promised land of Canaan. 
New the Children of Israel were strongly united behind 
a wise king who made their captital city one that was 
unrivalled in wealth, 

Solomon was noted as a master of organization. One 
of his first acts was to divide the country into twelve 
districts which were to supply the royal court with 
provisions— district for a month out of the year. This 
division did not necessarily follow the old tribal 
boundaries, a step designed to strengthen national unity 
and weaken old tribal jealousies. It also was the be- 
ginning of a great burden for the Israelites as a price 
for having a king, as prophesied by the prophet Samuel 
(I Samuel 8:11-18). Each day the king required 225 
bushels of flour , 450 bushels of meal, 10 fat oxen, 20 
oxen out of pasture, as well as an unspecified number 
of harts, roebucks, fallow deer, and fatted fowl. 
(I Kings 4). This was the quantity of food necessary 
to feed the king and his court. In addition, barley 
and straw were required for the king's horses and mules. 
This was ouite a large amount as the king had 40,000 
horses and 12,000 horsemen. 

The reign of Solomon was characterized by « peace and 
an extensive building program; the most renowned effort 
of which was the temple. The task of building the tem- 
ple was indeed a monumental one requiring both outside 
labor and material. For this Solomon turned to Hiram, 
king of Tyre, who agreed to provide all the necessary 
cedar and fir trees from Lebanon as well as the men to 
supervise falling them. In payment for this service 
Solomon sent 150,000 bushels of wheat and 1,560 gallons 
of pure oil to Hiram. He also sent 10,000 men each 
month to aid Hiram's men in cutting the timber. To 


provide for the foundation, 4,000 men were sent to the 
mountains to hew stones and 70,000 were needed to con- 
vey them back to Jerusalem* These stones were massive , 
with the cornerstone being fourteen feet long and four 
feet high. The building of the temple itself must have 
been an impressive sight. Unlike the noise and din of 
builder ! s tools one is accustomed to at modern building 
sites, there was no noise of iron tools heard as each 
piece was. .pre fit ted before being brought to the temple 
site. (I Kings 6:7). the walls were of cedar while the 
inside of the house was covered with. gold. The altar 
was likewise covered with gold. (I Kings 6:22) The 
building of this magnificent structure required seven 
years . 

Although the temple was a wonderful house crowning 
Mount Moriah, Solomon was no less sparing of riches in 
building his own house. This house was also built 
from cedars of Lebanon and was richly, furnished, While 
the temple had taken only seven years to complete, the 
king T s house required thirteen years. The king's house 
was noted for its porch of pillars and for the porch 
of the throne where Solomon sat to judge Israel. An- 
other costly house was also constructed for Solomon's 
Egyptian queen. 

When the temple was finished Solomon brought the 
treasures of silver and gold which his fathexr David 
had dedicated to the temple. Then all the elders and 
heads of the tribes were assembled in Jerusalem for 
the dedication. What a joyous day this was for the 
city. The ark of the covenant and the holy vessels 
were brought from the tabernacle in the city of David 
to the temple. Now the tables of stone on which the 
ten commandments were written reposed for the first 
time in a permanent dwelling place. Then, as the 
priests came out of the holy place, the cloud of the 
glory of the Lord filled the temple such that the 
priests could not minister because of the glory of the 
Lord. Then Solomon prayed to the Lord asking that He 
would bless Israel and dwell in the temple, even though 
he was fully aware that no earthly house could contain 
the glory of the Lord. 


Solomon's city of splendor was also a city of com- 
merce. Israel was situated on the caravan routes be- 
tween Arabia and Africa on the south and Europe and 
Asia Minor on the north. Solomon also built a navy 
which reportedly sailed as far as India and Southern 
Africa to bring back gold; silvery apes, and peacocks. 
Merchantmen traded spices and fine linens. Horses and 
chariots were brought from Egypt to be sold. Each year 
the amount of gold that came to Solomon was about 17^ 
million dollars worth. In addition to this, the king 
"made silver to be in Jerusalem as stones. (I Kings 


In spite of all the richness in Jerusalem, all was 
not well. In making alliances with his foreign neigh- 
bors Solomon took many foreign princesses for wives. 
A measure of his greatness is shown by the fact that 
he took the daughter of the Egyptian pharaoh for a 
a wife, a move unprecedented in Egyptian history. All 
this was in disobedience to the commandment of the Lord 
who had forbidden the Children of Israel from marrying 
these foreign people. These women brought their idol- 
atrous worship with them and soon Solomon, having his 
heart turned away after these gods, made altars and 
burned incense to idols. It seemed as if Solomon was 
trying to please his 700 wives and 300 concubines 
rather than God. Because of this the Lord became an- 
gry with Solomon and declared that He would rend the 
kingdom from Solomon. It was only for David's sake 
that the Lord would wait, until Solomon 1 s son 'would 
ascend to the throne and then, again because of Pavid, 
Judah would remain loyal to the Davidic line. 

Thus at the close of Solomon's reign one finds an 
empire that was beginning to crack in spite of the 
glcry of Jerusalem. Hadad the Edomite, who had been 
troublesome all the days of Solomon's reign now became 
more belligerant. Jeroboam to whom the northern tribes 
were promised took refuge in Egypt, waiting for the 
kingdom to be divided. After the death of Solomon the 
kingdom was divided between his son Rehobbam and Jero- 
boam. With the beginning of Rehoboam* s reign Judah 
became evil with much idol worship. The final curtain 


on the Golden Age of Jerusalem came when Shishak, king 
of Egypt spoiled the city about 930 B.C. taking the 
treasures of the temple and the king's house as well 
is the shields of gold which Solomon had made. These 
measures were replaced with imitations of brass. 


1. A History of Israel, John Bright 

2. Encyclopedia Britannica vol. XIII 

—Glen Shirk 

San Francisco, California 


ADMONISH; — To warn of a fault; to reprove gently or kind- 
ly, but seriously; to exhort; also, to put one in mind 
of something forgotten, by way of warning or exhortation, 

," To . admonish one another is the duty and opportunity 
of every Christian. By practicing this we can help 
each other understand our faults better. One can re- 
_prove unlovingly and perhaps do more harm than good. 
But to admonish or to reprove "gently or kindly, but 
seriously" can be helpful to one" who will receive it* 
Let us be receptive to admonition from our fellowman 
and especially from the Word of God. 

Colossians 3rl6r n Let the word of Christ dwell in 
you richly in all wisdom; teaching and admonishing one 
another in psalms and hymns and spiritual songs, sing- 
ing with grace in your hearts to the Lord." 

I Thessalonians 5:12: "And we beseech you brethren, to 
know them which labour among you, and are over you in 
the Lord, and admonish you." 

See also I Corinthians 10:11. — L.C. 

MOORE — A son, David Lee, born to Hubert and Dorothy 
Moore of Ripon, California on February 4. 


Lord, I believe my Savicur came to save 
My soul from darkness and the gloomy grave; 
For Jesus loves me: He has born my grief. 
Lord, I believe; help Thou my unbelief. 

Lord I believe Thy grace can make me whole; 
Thy Spirit lead through life my needy soul. 
For every trouble Thou hast brought relief. 
Lord, I believej help Thou my unbelief. 

Lord, I believe He brought Thy Word so true, 
To lead and guide me all my journey through, 
And in the harvest gather every sheaf. ■ 
Lord, I believe; help Thou my unbelief. 

Lord, I believe He healed the lame and blind, 
And cured the sore diseases of the mind, 
And saved lost sinners though they were the chief j 
Lord, I believe; help Thou my unbelief. 

Lord, I believe the tempter of our race 
He met and sent him to his hiding place; 
Bring him to judgment trembling like a leaf. 
Lord, I believe; help Thou my unbelief. 

Lord, I believe in sad Gethsemane 
Ke shed those tears and bloodsweat drops for me; 
An angel brings Him comfort in His grief. 
Lord, I believe; help Thou my unbelief. 

Lord, I believe He carried bravely still 

My sorrows going up Golgotha* s hill. 

They pierced His hands and to His cries were deaf. 

Lord, I believe; help Thou my unbelief. 

Lord, I believe jthat Jesus died for me; 
He shed His blood upon Mount Calvary, 
And none confessed Him but the dying thief. 
Lord, I believe; help Thou my unbelief. 

Lord, I believe He left the narrow tomb, 

Took from the grave the dark abysmal gloom, 

For, blessed thought, His stay with death was brief. 

Lord, I believe; help Thou my unbelief* 

; Lord, I believe that Thou wilt safely guide 
Across the ocean life's tempestuous tide, 
And in the breakers bear o'er every reef. 
Lord, I believe; help Thou my unbelief. 

— J. I. Cover 


Jesus stayed two days in Sychar where He had talked 
with the Samaritan woman at Jacob's well. I suppose the 
girls and boys all crowded around to hear Him. Leaving 
Sychar, Jesus went northward and came once more into 
Cana of Galilee where He had turned the water into wine. 
Here the people gladly received Him because they had 
heard and seen the things Jesus had done at the temple 
in Jerusalem. 

A nobleman who was an official of King Herod had a 
little boy who was very sick. This man lived in Caper- 
naum about 15 miles from Cana where Jesus was. Some- 
how he heard that Jesus could heal the sick, and as his 
son was getting worse and worse, he went at once to see 
Jesus. "Come and heal my son/ 1 he cried to Jesus, "for 
he is at the point of death. 11 

Jesus wanted to test this man's faith and said unto 
him, "Except you see signs and wonders you will not 
believe. 11 

The maii was desperate now. He had done everything 
he could for his boy — doctors, medicines, the best of 
food — and nothing had helped. He had come to Jesus as 
a last resort, and how he loved his son. He didn't want 
to lose him and said, "Sir, come down before my child 

Jesus loved this man and understood just how he felt, 
"Go," He said to the anxious father, "your son will live*" 

I believe the nobleman -thought Jesus would have to 
come and see the sick boy, but what Jesus said surprised 
him. The Bible says, "The man believed the word Jesus 
had spoken to him and went his way," 

As the man went toward his home he met some of his 

servants coming up the hill, and they said,. "Your son is 

well." Then he asked them when it was when he began to 

get better, and they said, "Yesterday at one o f clock 

the fever left him." Then the nobleman knew it was the 

same time that Jesus had told him his son would live. 

And the man, his family and all his servants believed 

in Jesus. 

— Rudolph Cover 


VOL. 15 MARCH, 1968 NO. 3 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul," 1 Peter 2: 1 1 


So let our lives and lips express 

The holy Gospel vie profess; 
So let our walks and virtues shine, 

To prove the doctrine all divine. 

Thus shall we best proclaim abroad 

The honor of our Saviour God; 
When the salvation reigns within, 

And grace subdues the power of sin. 

Our flesh and sense must be denied; 

Passion and envy, lust and pride; 
While justice, temperance, truth and love 

Our inward piety approve. 

Religion bears our spirits up, 

While we .expect that blessed hope, 

The bright appearance of the Lord, 
And faith stands leaning on His Word. 

That sacred stream, Thy holy Word, 
That all our raging fear controls: 

Sweet peace Thy promises afford, 

And give new strength to fainting souls. 

Isaac Watts, 1709 

THE PILGRIM is a religious magazine publish** monthly in the Infer**** of th* 
members of The Old Brethren Church. Subscription rat.: $1.50 per year. Sample copies 
**nf free on request. Publishing Editor: Leslie Co*er; Consulting Editor: Daniel P. Wolf. 


Webster's Dictionary says respect means "to look up 
to, to heed; to respect a person's wishes, esteem; hold 
in high regard." Is this the way we, as Christians, 
feel toward our "high calling of God in Christ Jesus?" 
Is it our utmost desire to regard it so highly that in 
no way would we disrespect it? Do we respect the Word 
and the Church as we should? 

To become a child of God and become a member of His 
body is the most honorable and valuable possession man 
can have. There is nothing on earth that can be compared 
to the value of salvation. So in realizing this, we 
should be very careful to respect this possession we 
have > because the Word teaches that this which we have 
can be taken from us. 

We can see now how worldly men of high position and 
riches try to carefully preserve what they have, and in 
no way, knowingly, would they do anything that would 
cause them to lose what they have. Too often we Chris- 
tians are read3>- to risk something questionable concern- 
ing our "liberty" in Christ, not respecting our high 
calling as we should. 

Wealthy men of this world must be on guard at all 
times or someone will take their riches. So it is with 
the Christian. There is a 'power that is trying to take 
our treasure. The difference between the worldly rich 
and the Christian in preserving his possessions is this: 
regardless of what the rich man does or how powerful he 
is, he can lose his possessions. But if the "Christian 
properly respects his high calling and is obedient to 
God's Word, nothing or no one can take it from him. 

We might' ask, "In what way can we disrespect our 
calling?" We feel we can in many ways. Is it the 
utmost desire of our hearts to do all we can for Christ 
and His Church? Do we have things and do things we 


know are not accepted by the Church? We might say here 
that we do not have a list of do r s and don't* s written 
in a book, which are not specifically mentioned in God's 
Word. If we did we feel it would be denying the power 
of the Holy Spirit. But the apostle Paul says in Gala- 
tions 5:13, "For brethren, ye have been called unto 
liberty; only use not liberty for an occasion to the 
flesh but by love serve one another." In disrespecting 
this liberty we are also denying the Holy Spirit's 

We might ask, "How are we to know what we should and 
should not do when it is not specifically mentioned in 
God f s Word? 11 Some say it is between "God and me M to 
decide. Usually where this is practised there are as 
many different minds as people. But the apostle Paul 
states how it should be in I Corinthians 1:10, "Now 
I beseech you brethren, by the name of our Lord Jesus 
Christ, that ye all speak the same thing, and that 
there be no division among you, but that ye be perfect- 
ly joined together in the same mind and in the same 
judgement." We feel that where this passage is prac- 
ticed , there is a power that cannot be paralleled. 
This passage can and will be a reality if we apply our- 
selves to it and respect God's Word and one another as 
we should. 

Isaiah says,, "Come let us reason together saith the 
Lord." This is the way to have unity and oneness r It 
will work if we are intimate with Christ and one 
another as we should be. 

This is not to say we will not have some differences 
at times, but in no way should we disrespect these con- 
ditions. We should do as Paul says in Hebrews 10:24, 
"Let us consider one another to provoke unto love and 
to good works." When we think of the word "provoke", 
we think of anger f But Paul says "provoke unto love," 
which would mean we should treat our brother in such 
a way that he could not help but do his duty and re- 
spect Christ and His Church. 

We know too that not all men will be reached in 
this way, but maybe if we used it to the fullest, the 


weak would - become . strong, and'those that would reject 
it would become so uric oiiifort able that they would state 
their position more plearly, and all ifi~all we would 
have a stronger witness for Christ 1 and more ' stability 
in the Church. . May 'we all more earnestly respect our 

high calling. 

— Kenneth Martin 
Nappanee , Indiana 

;" '; x * " : ' THIRSTING FOR GOD 

"As the^ hart panteth after the water brooks, so 
panteth my soul after thee,- God. 

"My soul thirsteth for God, for the living God': 
wheri shall I come and appear before God? 11 

Psalms 42:1,2 "" \ 

The graceful hart or deer approaches a water brook, 
- He has been pursued for hours by wolves. Strong and 
fleet x he .is not often driven by wild animals that 
haunt his pastures. He knows the terrain well; he has 
a good land with grass, brush and precious water. But 
this time he strayed farther than usual,. There were & 
few tasty herbs out in the rocky wilderness which he 
usually avoided. The wolves had frightened him into 
unfamiliar ground, and only by hours of desperate 
fleeing was he able to outdistance them. : Now he ap- 
proaches his familiar ground arid water . He is so .dry 
and tired, tongue hanging out and panting -for water I 

Picture now the soul— -the beautiful, born-again 
soul— returning from the wilderness. He, too, has been 
pursued. Satan , has given him temptations of "better 
things" than the good pastures and joys he knows in 
his familiar walk with the Lord. The wilderness seemed 
good for awhile; there were tasty morsels there. Satan 
holds up his temptations in a way that draws many out 
of the best paths. But the soul is not satisfied, and 
almost too late he realizes that this way that holds 
so much attraction is really barren and full of danger. 
He remembers the springs of living water. 01 for a 


drink of the water of life! 

Sometimes the soul is driven by trouble or sickness, 
feeling that God has forsaken him. David, the Psalm 
writer experienced this kind of thirst. His soul was 
cast down, and his enemies reproached him with ,r Where 
is thy God?" 'He had tears day and night. He longed to 
appear before God. We can come to a time in life when 
we would rather not endure the affliction that we must 
bear. Then we long for God and our souls pant for Him 
as the thirsty deer* 

God has created in His new creatures in Christ this 
thirst and need for Him. This is not to say that one 
cannot be drawn away to fall and perish. That is the 
danger. But we have this thirst, this need for our 
Creator. May we not be drawn away to the bitter waters 
of despair but drink continually at the springs of . 
living water. 

"Blessed are they which do hunger and thirst after 
righteousness: for they shall "be filled. 1 ' (Matthew 
5:6) — L.C. 


I dipped in the dish with my neighbor, 
So how could I ever betray 
The trust and the honor he gave me 
By inviting me home that day? 

I dipped in the dish with my brother. 
May every communion renew 
The brotherly love that he showed me, 
And may I ever be true, 

I dipped in the dish with. the Master, 
But not like Judas of old. . 
God grant that I never betray Him, 
Or let my affections grow cold. 

— Guy Hootman 


■'.■• : :. "-v ■ i -GENESIS ■•' —,•;-; - - 

" -'■ ; " ,: By-AlvyE. Ford : r " ' "■ ■ 
Chapter- 1" ' i ' 

'■■ ! - In the beginning God says , "Let there "be 
■■'■>' : - - -Dry land- and firmament , sunlight and sea, 
-•■'■ Livestock and herbage to cover the land; M 
Then in the image of God He makes man. 

Chapter 2 

.; : Then, on the seventh day God takes His rest; 

Man. in the : garden* of Eden is blessed,, 
; Adam is warned not to forfeit his life; 
....Then, from man 1 s rib God produces his wife. 

Chapter : 3 

Serpent is crafty and sly to deceive; 
Hurriedly he tricks the susceptible Eve. 
: -God renders judgement, pronouncing the worst; 
Livestock and herbage' and mankind are cursed. 

Chapter 4 

Eve bears two sons, namely Abel and Cain. 
Abel j the younger , in anger is slain. 
Cain, the transgressor, gets curse for reward; 
Seth is then born and men call on the Lord, 

Chapter 5 

Lineage of Adam from' Noah to Seth, 
Living for centuries, then tasting death; 
Enoch walks Godward, returns not again; 
Then comes- Methuselah," oldest of men.. 

Chapter 6 „ . " - , 

Wickedness 'flourishes much on. the earth; 

Noah exhibits exceptional" worth. 

He is. commissioned a vessel to build; 

Rain will descend and the earth will be filled. 

Chapter 7 . -. - : .-• . : 

Ark is now. entered; . the door; is now shut; 
Rain is poured down and the ark is borne up. 
Everything dies on the face of the ground. 
Only those safe in the ark may be found. 


Chapter S 

Waters recede and the ark finds its berth; 
Never again will a flood sweep the earth. 
Noah builds altar and offers the best, 
God's' heart is touched and He promises rest. 

Chapter 9 

Animals now unto mankind are bowed, 

God, as a sign, puts His bow in the cloud. 

Noah makes wine and assuages his thirst; 

Ham sees his nakedness, promptly is cursed. 
Chapter 10 

Lineage of Noah, as seen in his sons, 

Shem, Ham, and -Japheth, these three are :the ones, 
. . These foster all of the nations of earth, 

Each one. distinctive, according to birth, 

Chapter 11 

People are all of ofre language and speech; 
Start to build Babel 1 to Heaven to reach, 
God ventures near and confuses their tongue, 
Abram and Sarai foster no young. 

Chapter 12 

Canaan is promised to Abram this day. 
Famine makes Abram depart Egypt's way, 
There to avoid further trouble and strife, 
Abram calls Sarai Sister, not Wife. 

(To be continued) 
Selected by John and Elizabeth Drudge 

Don't cheapen salvation my brother, 
It f s cost was the life of God's Son* 
Many martyrs have given their all, 
And red was the blood that has run. 

So value your heritage highly, my brother, 
And pass it along to someone, 
That we all in this world may live better 
And some precious soul may be won. 

— Guy Hootman 



Beyond the dark river of death, 
Beyond where its waters are swelling, 
The home of my spirit is waiting for me, 
The home where, the ransomed are dwelling. 
No night in that beautiful home I 
No shade on its glory is seen. 
The wonderful river of water of life 
Flows soft through the meadows of green. 

No grief in that beautiful home I 

No sorrow can enter its portals! 

But glad are the voices that' join in its song, 

The song of the shining immortals. 

No night in that beautiful home I 

No shade on Its glory is seen. 

The wonderful river of water of life 

Flows soft through the meadows of green. 

No tears in that beautiful home, 

No sin from our Saviour to sever! 

The King In His beauty our eyes shall behold, 

And join in His praises for everl 

No night in that beautiful homei 

No shade on its glory Is seen. 

The wonderful river of water of life 

Flows soft through the meadows of green. 

Selected by Esther Wagner 

Give me a faithful heart, likeness to Thee, 

That each departing day henceforth may see , 

Some work of love begun, some deed of kindness done, 4 

Some wanderer sought and won, something for Thee I \ 

— S. D. Phelps 



j After the death of Solomon, the glory of Jerusalem 

was shortlived, Rehoboam, the son of Solomon, reigned, 

J plunging the kingdom into disorganisation. Ten of the 
twelve tribes seceded under the leadership of Jeroboam, 
as the Lord had promised. Shishak, king of Egypt, 
plundered Jerusalem taking all the riches accumulated 
by Solomon. During the years that followed, Jerusalem 
was plundered first by the Arabians and Philistines, 
then by the Syrians, and finally by the Israelites. A 
succession of kings rose and fell, a few of whom at- 
tempted to return to God's worship and laws. However, 
most of the kings of Judah were wicked, and reforms 
were only temporary. Idolatry increased until it 
reached its height under King Ahaz with the kingdom 
sinking deep in wickedness and sin. 

In 726 B.C. Hezekiah reigned in the place of Ahaz, 
his father. His first act as king was to introduce a 
great reformation in his disorganized realm. He broke 
down the idols of his people and reopened and cleansed 
the temple. The services and sacrifices were restored 
and Hezekiah sent letters to the ten tribes of the 
kingdom of Israel inviting them to Jerusalem to keep 
the passover. Some of them came, and "...there was 
great joy in Jerusalem: for since the time of Solomon 
the son of David king of Israel there was not the like 
in Jerusalem." (II Chronicles 30:26) Hezekiah also 
gained independence from the Assyrians to whom his 
father had paid a heavy tribute. 

In the fourteenth year of Hezekiah 1 s reign 
Sennacherib, king of Assyria, invaded Judah, After 

' taking forty walled cities, he stationed his army at 

, Lachish, a stronghold about twenty five miles from 
Jerusalem, and prepared to take the city. Hezekiah 
promised him tribute if he would agree to leave Jeru- 
salem peaceably. Sennacherib agreed to this proposal, 


but after Hezekiah had robbed the temple and paid the 
enormous tribute, Sennacherib changed his mind. Heze- 
kiah prepared for the siege by building "another wall 11 . 
(II Chronicles 32:5) It encompassed the city limits 
as they were at that time. Hezekiah increased the 
water supply in the city by instructing the people of 
Jerusalem to build cisterns and pools to. collect rain 
water , and by building the tunnel which is today known 
as Hezekiah 1 s tunnel. This tunnel was cut by workmen 
through solid rock for a distance of 1700 feet from 
the spring outside the city walls to the pool of Siloam. 
It diverted the water of the spring from its natural 
course into the Brook Kidron to the pool- inside the 
city walls. 

Sennacherib demanded the immediate surrender of 
Jerusalem. He then sent a crafty general named Rab- 
shakeh who attempted to undermine the loyalty of the 
people to Hezekiah by taunting them with all the vic- 
tories that the Assyrians had had and asking them who 
would save them. This approach failed and Sennacherib 
sent insulting letters to Hezekiah. Hezekiah then 
sent for the prophet Isaiah and together they answered 
that Jehovah Himself would deliver the city. The next 
morning the' bodies of 185^000 Assyrian soldiers were 
found slain outside the walls of Jerusalem. (II Kings 
19:35) Sennacherib returned to Assyria in disgrace 
and was later assassinated by his own sons. 

Soon after Jerusalem's miraculous deliverence from 
the Assyrians, Hezekiah was stricken by a fatal ill- 
ness, and his death was prophesied by Isaiah. 
Hezekiah prayed for healing ana was told by God that 
he would live for fifteen years longer and the city 
would be safe from the Assyrians. As a sign to 
Hezekiah, the shadow of' the sundial was turned back 
ten degrees. As the Lord had promised, the city en- 
joyed peace and prosperity for the duration of 
Hezekiah' s reign. Unfortunately, Hezekiah made the 
tragic mistake of showing all the treasures and might 
of the city to the ambassadors of the king of Babylon. 
Although Hezekiah felt there was no harm in this as 

ihe-::ejjlgrim .,; 11' 

these people were -from a far country, . -the: prophet 
Isaiah told him that ther^ would come a time when the 
armies of Babylon would plunder ■ the 'City taking -all 
the treasures- and all the members :of the royal housed 
hold back to' Babylon, .-..: •; ... :: 

After He zekiah' 1 s death, Judah quickly fell back into 
the- ■idolatry and. wickedness which he had :at tempted .to 
destroy* This continued for about sixty: years until : . ; 
the reign of King Josiah. Jo si ah became king when he .\ 
. was eight years old. He earnestly sought to serve the 
.Lord and to bring the people out of idolatry. To this 
end he destroyed the groves, --temples, and altars which 
had been erected to idols,- It was during his. reign ; . 
that the book of the law was rediscovered in the temple* 
When this was read to the king he was: -so distressed- at 
how far the people of his kingdom had- strayed .from the 
commandments of the Lord that he rent his clothes. It., 
seems that even though Josiah sincerely sought. to do A 
the Lord's will, he was unable to completely convince " 
the people to turn from idolatry. Because of his 
faithfulness, however, the Lord' promised that Judah 
would not be taken captive until after Josiah' s death. 
Josiah' s efforts were the last attempts by a. king -to 
bring the people of Jerusalem and Judah -back to the 
Lord, Soon after his death the city was again steeped 
in idolatry and wickedness. Finally a few years later 
in 606 B.C. Nebuchadnezzar conquered Jerusalem, 

The captivity of Judah by Babylon and the destruc- 
tion of Jerusalem occurred in three stages. At first 
when Nebuchadnezzar conquered King Jehoiakim, he 
allowed him to remain in Jerusalem but, took the seed 
royal, including Daniel, and 'the treasures of the city 
to Babylon. Three years later Jehoiakim revolted and 
the armies of Babylon again subdued the city. After 
the death of Jehoiakim, his son Jehoiachin ruled for 
three months before being carried off to Babylon with 
air the princes and mighty men of •the city — 10,000 
captives in all-.'- Nebuchadnezzar then' placed Zedekiah 
on the throne^ of Judah. However, he also rebelled. 
In 586 B.C. Nebuchadnezzar returned to Jerusalem for 
a third time. This time it took him one and one half 


years to bring the city to submission. He burned 
Jerusalem, killed Zedekiah's sons, put out his eyes, 
and took him and other captives to Babylon along with 
all the treasures. This left only a remnant of the 
poorest people living in Judah. Archeologists have 
found layers of ashes in some of the cities of Judah 
from fires that occurred about 600 B.C. These fires, 
thought to be those set by Nebuchadnezzar's army, were 
so sudden and so destructive that the ashes from them 
covered stores of food and treasures that have only 
recently been uncovered. 

Thus occurred the captivity and end of the kingdom 
of Judah with the destruction of Jerusalem, just as 
had been predicted by Isaiah (Isaiah 39:6) and Micah 
(Micah 4:10). Nebuchadnezzar appointed Gedaliah gover- 
nor of Judah, making Judah a province of his empire. 
Jerusalem was so destroyed that it was considered unfit 
for the residence of the governor who decided to live 
in Mizpah. The Jews could now only take comfort in 
Jeremiah's prophecy that Babylon's rule would last only 
seventy years. (Jeremiah 25:11-12) 


1. The Life and Works of Flavius Jcsephus 

2. Halley's Bible Handbook 

3. Encyclopedia Britanniea, Vol. XIII 

4. The fvew Schaff-Herzog Encyclopedia of Religious 
Knowledge, Vol. VI 

— Glen and Lois Shirk 

San Francisco, California 


The Salida Congregation have set April 6th and 7th 
for our Spring Love feast Meeting. All are welcome to 
these services. Come and bring your friends. 

— Daniel F. Wolf 



SANCTUARY—^-l. Place recognized- as holy; a ponsecrated 
place; specifically: the temple at Jerusalem/ or the 
most retired part of it, the Holy of Holies, housing 
the Ark of the Covenant. 2. A sacred and inviolable 
asylum; a place ..of refuge. 

TABERNACLE— 1. Temporary or slightly built dwelling, 
hut, booths tent. 2. (Jewish history) Curtained tent 
containing Ark of the Covenant, which served as a 
portable sanctuary of the "Jews during their wanderings 
in the wilderness. * " ; 

These words are often used almost synonymously in 
Jewish history since the J 1 tabernacle H which Moses built 
in the wilderness was the " sanctuary 1 ' or holy place ■;. 
for the Israelites. Hebrews 9:2,3* "For there was a. 
tabernacle made; the first wherein was the candlestick, 
and the table, and the shewbread; which is called the 
sanctuary (holy). And after the second veil, the 
tabernacle- which is called the Holiest of all/ 1 .This 
tabernacle was a temporary one, but there is Also a 
true- tabernacle as mentioned in Hebrews 8:1,2 ;."*, .. We 
have such an high priest, who is ;£et on' the rights 
hand of the throne of the Majesty In the heavens; A 
minister, of the sanctuary, and of the true tabernacle, 
which the Lord pitched, and not man."' ■ . y- 

The Israelites also had a "Feast of Tabernacles" '■'/ 
held yearly to commemorate the time when they lived in 
tents -as they wandered in the wilderness; This was an 
eight day feast held after harvest on the I5th day of 
the month Tisri, which corresponds to our October. 

"Tabernacle 1 , 1 meaning temporary dwelling, Is also used 
in the. New Testament to. refer to the body which we use 
here for this short time until we are given new, per T 
manent, spiritual bodies. Paul in II Corinthians 5:1 
says, "For we know that if our earthly house of this 
tabernacle were dissolved, we have a building of God, 
an house not made with hands, eternal in the heavens." 
This Is our hope for a new home! — L.C. 



One of the most popular children' songs through out 
the world is the simple hymm: 

Jesus loves me I this I know, 

For the Bible tells me so; 

Little ones to Him belong; ■;.. 

They are weak, but He is strong. 

Yes, Jesus loves me I 
Yes, Jesus loves mel 
Yes, Jesus loves meJ 
The Bible tells me sot 

The music composed by William W. Bradbury is easy 
to ,! catch on" and serves it well. The little two-year 
old boy* in his great-grandfather 1 s home, turning the 
wheel on his great, great, great-grandmothers spinning 
wheel and singing "Jesus loves me" in his childish voice 
will long be remembered ♦ 

It is said that for more than a century children all 
over the world have known this hymn by heart, and there 
are instances on record where the singing of these sim- 
ple lines was of a singular influence. 

The story is told of a little boy In India learning 
this hymn in a Mission School, and singing it at the top 
of his voice to Hindu men and women. It is said that 
someone asked him where he had learned that song and 
he said, "Over. at the Missionary School*" Then, "Who 
is that Jesus, and what is the Bible?" The little boy 
replied, "Ohl the Bible is the book from God, they say, 
to teach us how to get to Heaven, and Jesus is the name 
of the divine Redeemer that came into the world to save 
us from- our sins; that is what the missionaries say." 

It is also claimed that in the mountains of China 
the tribes-people sing it in their own language. 

In a Korean prison camp this hymn served in finally 
bringing many to a saving knowledge of salvation. The 
Bible expositor who related this story in more detail, 
commented on the simple structure of this song by say- 
ing that to some it might sound like doggerel, but what 


depth of expression to those who have that love of 
Jesus in their hearts and have experienced His redemp- 

It is a moot question as to how much environment 
plays in the molding of character. However that may 
be, the home of Anna B. Warner, the author of " Jesus 
Loves Me" was the right setting for a literary lady. 

She and her sister lived on an island in the beau- 
tiful river which Washington Irving describes as the 
"lordly Hudson". They wrote stories for books and mag- 
azines and taught Bible classes, but are remembered 
more for this little hymn than anything else* 

Anna wrote other hymns besides our children's hymn. 
"We Would See Jesus" is a stately church hymn set to 
the majestic tune called "Consolation" which was com- 
posed by the renowned Mendelssohn. We quote the 
second verse: 

"We would see Jesus, the great rock foundation 
Whereon our feet were set by sovereign grace; 
Nor life, nor death, with all their agitation, 
Can thence remove us, if we see His face." 

The life of Anna Eartlett Warner spanned two cen- 
turies as she was born in 1821 and died in 1910, having 
lived almost ninety years. Perhaps her biography could 
best be summed up in her following verse: 

"Lord, I have given my life to Thee, 

And every day and hour is Thine; 
What Thou appoint est let them be; 

Thy will is better., Lord, than mine." 

— Miriam E. Hanson 
Dayton, Ohio 

(--The little boy mentioned is the writer's great- 
nephew, Mark Mohler, son of Wallace and Linda.) 

CHILDREN'S PAGE (continued) 

Jesus didn't need any medicine to heal; He just - 
spoke or touched the sick and they got well immediately, 
Wouldn r t you like to have seen Jesus heal all those 
sick people? —Rudolph E. Cover 



Did you ever see any little boy or girl who was 
blind or sick or crippled? Have you ever seen anyone 
that had to stay in bed all the time? No doubt you 
have because the world has many, many people who are 
not well and strong. The hospitals are full today and 
doctors are busy trying to help to relieve the suffer- 
ing. So it was in Jesus r time, only then the doctors 
did not have the medicines and skill that they have 

Jesus went to Capernaum and on the Sabbath day went 
Into the synagogue, or church house as we would say, 
to teach the people. There was a man there who was 
crazy with an unclean spirit, and Jesus healed, him. 
The people were so amazed at this that they told every- 
one they met how Jesus could heal. By evening there 
was a large crowd at the house where Jesus was staying. 
Everyone who had any sickness and could possibly get 
there, came and Jesus healed them all. It must have 
been late that night when Jesus finished, but very 
early in the morning He went out by Himself and prayed 
"to His Heavenly Father. I think He was very tired, 
don't you? This was a busy time for Jesus, and He 
needed strength from His Father in Heaven. 

While He was traveling and preaching in the syna- 
gogues throughout Galilee, a man that had leprosy came 
to Jesus and. said, "If you will, you can make me clean, " 

Jesus touched him and said, "I will; be thou clean. 11 

Leprosy is a terrible disease, and when Jesus was 

here there was no cure for 'it. As soon as Jesus touched 

the man who had leprosy, his skin became new and clean. 

Then Jesus told him not to tell anybody that He had 

healed him, but the man just couldn T t keep still. He 

felt so good he told.. everybody he saw. Then so many 

people came to Jesus that He had to go around in. secret 

and finally went out into the desert to get away. The 

Bible says that even there the people came. to Him from 

everywhere . / x * -, *- \ 

J (continued on page 15) 


TOL. 15 APRIL, 1968 _ NO, 4 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Rise, glorious Conqueror, rise 
Into Thy native skies; 

Assume Thy right; 
And where in many a fold 
The clouds are backward roiled, 
Pass through those gates of gold, 

And reign in light, 

Victor o'er death and hell, 
Cherubic legions swell 

The radiant train: 
Praises all heaven inspire; 
Each angel sweeps his lyre, 
And claps his wings of fire, 

Thou Lamb once slain I 

Enter, incarnate God! 

No feet but Thine have trod 

The serpent down: 
Blow the full trumpets, blow 
Wider yon portals throw, 
Saviour, triumphant, go, 

And take Thy crown 1 

Lion of Judah, hail I 
And let Thy name prevail 

From age to age: 
Lord of the rolling years, 
Claim for Thine own the spheres, 
Bought with Thy blood and tears, 

Thy heritage. 

By Matthew Bridges 

- THE PILGRIM is a religious magazine published monthly in the interests of the 

mambers of Tha Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
teni free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


"All power is given unto me in heaven and in earth." 
Were ever more triumphant words spoken that these words 
of Christ? This claims victory and accomplishment,. 
How can the modernist handle this statement? Either 
it is true or the speaker would have to be classed as 
a proud, deluded imposter. But we know it is true 
because Jesus proved it. We believe it,. and God bears 
witness to those who believe. Men willingly left their 
occupations , hazarded and gave their lives, and com- 
mitted themselves to this triumphant, risen Christ 
because they knew His words were true* 

This was spoken after- Jesus rose from the dead. On 
the cross He had given up the ghost and committed His 
spirit into the hands of His Father. His broken body, 
from which had poured out the blood for the redemption 
of sinful men, had been taken down by the hands of His 
followers. His body was laid in the new tomb cut out 
of rock. It was wrapped in linen clothes, and His head 
was covered by a napkin. Jealous priests and Pharisees 
demanded that a watch be set. "Sir, 1 * they said to 
Pilate, "we remember that that deceiver said, while 
he was yet alive, » After three days I will rise again. 1 
Command therefore that the sepulchre be made sure until 
the third day, lest his disciples come by night, and 
steal him away, and say to the people, ! He is risen 
from the 'dead: 1 so the last error shall be worse than 
the first." Yes, priests, set your watch; seal the 
stone. ' All your precautions ©ill only make stronger , . t 
proof that Jesus did' indeed rise again. . 1 

In the time that followed His crucifixion, it must ., 
have seemed like anything '.but victory to Jesus 1 follow- 
ers..' But joy came in the morning for Mary Magdalene, 
Peter and .John. When they ran to Jesus* tomb they 


witnessed. a. sight that they would proclaim to the world. 
John 'stooped down and looked into the sepulchre; bold 
Peter walked right in. What they saw was the linen 
clothes and the- napkin, but no.. "body. Likely those 
linen clothes were lying just as they had been around 
the body of Jesus — perhaps sagged down on top in their 
emptiness. At any rate, they were placed in such a 
way that John saw and believed. Jesus had risen from . 
the dead! Mary believed when she heard the Master* s 
voice. Thomas believed when he was shown -the wounds 
in Jesus* hands and His side. And. John' testifies that 
Jesus did many other signs. in the presence of His dis- 
ciples, which are not written in this book. "But' these 
are written, that ye might believe.. that Jesus is the 
Christ, the Son of God; and that believing ye might 
have life throught his name. 11 (John -20:31) 


11 .. .Because I live, ye 'shall live also.' 1 
Because Christ triumphed over death, we can have - 
hope of having the same victory. Someday. there will 
be' a lot of empty shrouds and grave clothes. At the 
coming of Christ, the cemeteries places of 
activity and life. " The decayed bodies and bones will 
not be found, but there will be new bodies. ' Paul tells 
of' this in I Corinthians 15. He compares, this 'death 
and resurrection to sowing a seed. 'We plant seeds 
that appear to have no life. And when they sprout up, 
it is not the seed that appears but a beautiful green 
blade' of grass. "God giveth it a body as it hath 
pleased him, and to every seed his own body." "It is 
sown in dishonour; it -is raised in glory: it is sown 
in weakness; 'it is' raised in power: it is sown a 
natural body; it is raised a spiritual body." "Death 
is swallowed up in victory," 


Because the Resurrection is deliverance and victory 
for the Christian does not mean that it will be the . . 
same for the unbelievers. They too will come forth 
from the graves. With glorified bodies? There is no 


-promise of this. To victory? No, but to judgment. 
This will happen 1000 years after the first resurrection. 
This is a resurrection of damnation. (John 5:29) This 
is when the Lord shall say to those on His left hand, 
"Depart from me ye cursed,; into everlasting fire, pre- 
pared for the devil and .his angels. 11 

So for those who will. not believe and honor Jesus. 
Christ, there can be no joy. in contemplating the 
Resurrection. For those who know better and continue 
to sin wilfully, the Apostle Paul says there is a 
"certain fearful looking for of judgment and fiery 
indignation, which devour the adversaries ." 


And for Satan, God's adversary, the Resurrection 
can mean only defeat. It meant eventual defeat when 
Jesus rose from the dead. The devil knows now that 
his time is short. (Revelation 12:12) And it will mean 
complete defeat at the Resurrection at the last day. 
At the first Resurrection, according to Revelation 20, 
the devil will be bound for 1000 years. "And I saw an 
angel come down from heaven, having the key of the 
bottomless pit and a great chain in his hand. And he 
laid hold on the dragon, that old serpent, which is 
the Devil, and Satan, and bound him a thousand years, 
and cast him into the bottomless'; pit, and shut him up, 
and set a seal upon him, that; tie should deceive the 
nations no more, till the thousand years should be . 
fulfilled: and after that he must be loosed a' little' . 
season." (Revelation 20:1-3) " .*• 

Satan again deceives the nations but only for a 
short time. He is soon apprehended and cast into the 
lake of fire and brimstone where he "shall be tormented 
day and night for ever and ever." This is the time of 
the second Resurrection and . the judgment of the dead, 
small and great. 

Paul writes that we should comfort one another with 
words about the Resurrection. Ke reasons that if we 
believe that Christ died and rose, we can also be as- 
sured- that He will bring with Him all that are asleep 


in Jesus, As we see loved ones laid away , it is a great 
comfort to realize that the next time we see them will 
be in glorified bodies clothed in'inimortality. Death 
is s wall owed, up in victory l — L.C. 

The strife is o'er, the battle done, 

The victory of life is won; 
The song of triumph has begun, ' " 

, Allelujahl 

'The powers of . death have done their worst > 
But Christ their legions hath 'dispersed; 
Let shout of holy joy out-burst, 
Allelujahi ' ; 

The three sad days are quickly sped, 

He rises glorious from the dead; 
All glory to our risen Head! 


He closed the yawning gates of hell, 

The bars from heaven 's high portals fell; 
Let hymns of praise His triumphs telli 




Joe provided well for his family. He was a good 
father and husband,- He paid his debts and. gave to, 
charity. He was fair in his business dealings. He 
was a good citizen. He left his family with- a comfort- 
able income and a good home. 

There were many flowers and lots of friends. The 
preacher made a nice talk about Joe's good qualities, 
but he didn't have much to say about Joe's hereafter. 
You. see, Joe was not a Christian. Religion was "for' 
•little children, or perhaps women, 11 but not for him. 
So Joe ignored God in his life; he didn't obey His 
will; he didn't talk to Him; he made no effort to 


become a Christian, or to worship and serve as a Chris- 
tian should. If there was a hereafter, he trusted in 
his own goodness to carry him through.,. 

He 'had "no promise that it would, . He just figured 
it out that way. * ,, 

But Joe, was guilty of sin, even as you and I. There 
Were some things that he did when he was. younger that 
he didn ! t like to think about, and' he had tried to 
avoid those mistakes since then. But those sins were 
committed 'and they injured others and himself, and the 
sins and the injuries still stand on Joe*s record. 

He was much like Cornelius, who s in some respects was 
better than Joe, (Acts 10:1,2) But the goodness of 
Cornelius was not enough to save him. He, too, had to 
hear words whereby he and his house could be saved. 
(Acts 11:14) Neither Joe nor Cornelius could be saved 
without Christ, for Jesus Himself said, "No man cometh 
unto the Father, but by me." (John 14:6) 

Joe could have put his faith in Christ, repented of 
his sins, and been baptized for the remission of sins. 
(Acts 2:38) He could have been forgiven by the Son of 
God who gave His life for that very purpose, to forgive 
and blot out, for those that obey Him, the sins that 
mortals cannot correct. But he didn't. He just figured 
out a way of his own^ f and now he is gone — gone to meet 
his Maker, the one he ignored all his life. Joe had 
provided for almost everything except the main thing. 

Well, it is all over for Joe. But at the funeral 
there were other Joes and Harrys and Petes and Sues and 
Marthas and Janes just like him who some day will attend 
their own funerals. Will they be ready? It all depends 
on what they do about it now. "And now why tarriest 
thou? Arise, and be baptised, and wash away thy sins, 
calling on the name of the Lord." (Acts 22:16) 

*"0 Lord, I know that the way of man is not in himself: 
it is not in man that walketh to direct his steps. 
(Jeremiah 10:23) 

"There is a way which seemeth ..right unto a man, but 
the end thereof are the ways of death. 1 ' (Proverbs 14:12) 

Selected by William Crawmer 



SOPHIA BAKER was born at Edgeley, Ontario on February 1, 
1876 and passed peacefully away at her home near Maple 
on March 20, 1968. She was the youngest child of 
Samuel Smith and Sara Snider and a sister to Menno and 
Jerry Smith and Nancy Hiltz. She was baptized in Sep- 
tember 1899 and -lived a useful life of service to 
others, * "• •■■ 

She was a link with the past. Her great grandfather 
was a deacon in the first Menricnite Church in Ontario, 
and her grandfather 'was' a Bishop of the Heise Hill 
Brethren in Christ Church at Gormley. 

On March 24., 1896 She' was married to Jesse Baker who 
predeceased her on October 2, 1947- She was also pre- 
deceased by.he.r. son r Abraham, in I960 and is survived 
by her children, Isaac, Bertie and Amos, 8 grandchildren 
and 17 great grandchildren. 

Funeral services were ^ held at the Heise Hill Church 
by Elder Elmer Brovant, assisted by Bishop A. L. Winger 
and Rev. William VanderBent. Brother Melvin Coning 
conducted the graveside service,, and the body was laid 
to rest in the Baker-Gober Cemetery, 

■ , The Family . - 

. --. •: r-.i ' - REST. ^ eo: " 

Rest, for the day was long; 
■ ■ ; Time .now for sleeping , 
With all the silent throng, 
Angel watch- keeping. 

Rest, for the weary hours 
Through years to number; 

•Sunshine 1 and cloud and showers, 
Now peaceful slumber. 

Rest from thy labor days; 

May thy works follow, 
Full of thy Master's praise-; 

May the Lord hallow. 


Rest, for thy weary load 

Of burden bearing 
Drops at the ending road, 

Thy Saviour caring. 

Rest, though we miss you sore, 

All your kind giving; : 

Rest, for the day is o'er, 

Soon glorious living. 

Rest till the morning breaks 

With quaking thunder, 
When every saint awakes, 

To rapture wonder, 

J.I. Cover 

■ ■ 

GENESIS (continued) 

By Alvy E, Ford 

Chapter 13' 

Abrairt and Lot have possessions and herds. 
Pastures are crowded; the herdmen have words. 
Lot picks the choicest: the land to the east. 
Abram is willing to stay with the least. 

Chapter 14 

Sodom is taken with Lot and his stuff. 
Abram, the Hebrew, gets angry and tough; 
Brings back the spoil and the people alive, 
Gives to Melchisedek all of the tithe. 

Chapter 15 

Abram is promised the land for his seed. 
They shall be servants but later be freed. 
Makes there ah offering; has a bad dream; 
Later a lamp and a furnace are seen. 

Chapter 16 ; 

Hagar is given to Abram, to wife, 
Promptly conceives and is cause of much strife. 
Hagar then flees but returns to her place. 
Ishmael is born as the start of a race. 


Chapter 17 

Abraham's covenant now reaffirmed; 
Sarah shall bear and her son be confirmed* 
Isaac shall come as the covenant seed. 
Now. circumcision is firmly decreed. 

• Chapter 18 

1 God comes to visit at Abraham's place, 

Brings him. a message of blessing and grace; 

Then He informs him of Sodom T s harsh fare. 

Abraham pleads for the righteous ones there. 

Chapter 19 

Angels get Lot out of Sodom at last. 

Cities are burned with a fiery blast. 

Lot's wife looks back and is turned into salt. 

Lot and his 'daughters are- found in a fault. 

Chapter 20 

Once again Sarah is Sister, not Wife. 
Almost , Abimelech loses his life. 
God makes Abimelech leave them alone. 
Give them possessions to fully atone. 

Chapter 21 

Sarah conceives and son Isaac is born. 
Now is the family relationship torn. 
Hagar and Ishmael are forced to take flight. 
God gives them promise of future delight. 

Chapter 22 

Abraham's test is a heart-searching one; 
He is commanded to offer his son. 
He, still undaunted, upraises his knife; 
Angel restrains him and saves Isaac's life. 

Chapter 23 

Sarah, at one-twenty- seven, does die* 
. Abraham seeks for a graveyard to buy. 
1 Bargains for cave of Machpelah this day; 

Four hundred shekels are tendered as pay. 

(To be continued) 
Selected by John and Elizabeth Drudge 



ATONE-, ATONEMENT -1. To expiate; to answer or make 
satisfaction for. 2, To reduce to concord; to recon- 
cile; to appease. 3. Expiation; satisfaction or re- 
paration made by giving an equivalent for an injury, 
or by doing or suffering that which is received in 
satisfaction for an offense or injury. t : . 

The: holy,-' -sinless life of ■■ our. Lord Jesus Christ met 
every demand of God 1 . s law, thus "fulfilling the law." 
It was the offering of this spotless Lamb of God that 
was necessary to atone for the sin of- the world, and 
in this way only could God reconcile us- to Himself . 
See II Corinthians 5:18. The atonement- was? to remove 
the condemnation which rested -upon all : mankind because 
of Adam's transgression. 

REDEEM, REDEMPTION" 1. To : buy* back; to repurchase, 
2. To rescue, ransom, or liberate from captivity or 
bondage, or- from any liability or obligation to suffer 
or be forfieted, by the payment of an equivalent for. 

The Apostle Paul, in exorting^the Corinthians to 
purity and holiness, reminds,. them that they are bought 
with a price, and therefore, to glqrify : Godwin their 
bodies and spirits, whicli are God r ; s. We' are;.told in 
many places In the New Testament what this price is, 
by which we were redeemed from the bondage and servi- 
tude of sin and Satan. s It is the precious blood of 
Christ, the purchase price of the Church of God. 

(Acts 20:28) •?> • n 

K ' ; Marvin Crawmer 

Long Barn, California 

Pause, my soul , adore and wonder 5 J 
Ask, Oh why such love to me? 
Grace hath put me in the number 
Of the Savior *s family; 
Hallelujah I 
Thanks, eternal thanks to Thee. 

Selected by Guy Hootman 



After the destruction of Jerusalem was complete, the 
city was desolate for seventy years, fulfilling the pro- 
phecy of Jeremiah. (Jeremiah 25:11-12) Then in 536 B.C. 
the Spirit of the Lord stirred up Cyrus-, King of Persia, 
to issue a proclamation calling for the restoration of 
the temple in Jerusalem. (Ezra -1:1-4) In addition, 
Cyrus sent back the temple treasures which Nebuchad- 
nezzar had taken to Babylon— 5400 gold and silver ves- 
sels. Altogether, 42,360 people with 7>337 servants 
assembled under the leadership of Zerubbabel to return 
to Jerusalem. On arriving they set up the altar, 
offered burnt offerings, and kept the Feast of the 
Tabernacles, even though the temple was still in ruins. 

Within a year after the return to Jerusalem the 
people began to lay the foundations of the temple. 
This was a time of great joy for the young men who had 
been born in captivity, but the old men who had seen 
the first temple wept with sorrow because they knew 
that this temple would never measure up to Solomon 1 s 
temple. The Samaritans were eager to help in building 
the temple, but their offer was rejected by the Jews. 
Conseouently, they allied themselves with the neigh- 
boring peoples in an effort to stop the construction 
by sending a petition to King Artaxerxes (or Carnbyses 
as he is known in history). They asked that the records 
be searched to prove that the Jews were a rebellious 
people. This king, not wishing any internal strife in 
his realm, commanded that the building cease. However, 
when Darius came to the throne, the building was resumed 
under the influence of Haggai and Zechariah-in 520 B.C. 
This time a petition to the king from the neighboring 
peoples proved futile, for in searching the court 
records Darius came upon the proclamation issued by 
Cyrus. He then commanded that the work on the temple 
continue unhindered. It was completed four years later 
in 516 B.C. The dedication was a time of great joy for 


all Jerusalem, Altogether 100 bullocks, 200 rams, 400 
lambs, and 12 he goats were sacrificed. 

Although the temple was complete 1 , the city remained 
defenseless. The Jews had been allowed to rebuild the 
temple but dared not rebuild the walls of Jerusalem 
for fear that their* enemies would take this as a sign 
of rebellion. Ezra came as a religious leader in 457 
B.C., but it was not until 444 B.C. that Nehemiah came 
with a commission from Artaxerxes to rebuild the walls. 
This second Artaxerxes was the son of Ahasuerus who had 
made Esther his queen. It was not known if Artaxerxes 
was the son of Esther, but some feel it was her influ- 
ence that caused him to feel kindly disposed to the 
Jews. Nehemiah lost no time in re building the walls, 
but his opposition was so great that half of his men 
were forced, to stand guard with sword and spear while 
the other half were building. The work continued night 
and day for 52 days until the walls were completed. 
Jerusalem was once again a walled city containing the 
temple of the Lord. To be sure it was small and the 
temple was far from magnificent, but to the Jews who 
had been in captivity it was a wonderful sight indeed. 
It has been estimated that Jerusalem had a population 
of 10,000 at that time. 

Under the Persians Jerusalem was allowed a relative- 
ly peaceful existence even though under tribute. It 
was to the Jews of this period that Malachi's prophetic 
message was directed. By this time the joys of the 
return had passed and the discouragement of being a 
small province in a large empire had set in. Further- 
more, the people were beginning to neglect the service 
of the Lord and were offering blemished animals for 
sacrifices, MalachiVs message is the final prophetic 
"message of the Old Covenant promising that "...the Lord, 
whom ye seek, shall suddenly come to his temple... and 
he shall purify the sons of Levi , . . Then shall the 
offering of Judah and Jerusalem be pleasant unto the 
Lord, as in the .days of old, and as in former year £.* 
(Malachi 3:1-4) . 

About 331 E.C. Alexander the Great came to* Jerusalem 
on his way to battle the Persians. Josephus relates 


that the high priest was forewarned in a dream and told 
to meet Alexander. Thus when Alexander came upon the 
city he was surprised to see the priests all dressed 
in fine white linen waiting to welcome him. He was so 
pleased that he offered a sacrifice to the Lord under 
the direction of the high priest. When he was shown 
the prophesies of the Book of Daniel he became convinced 
that he was the one who would bring about the fall of 
the Persians as predicted. He then left to meet the 
Persian Army and defeated Darius III at Arbela near 
Ninevah. Because of the welcome he had received at 
Jerusalem, he granted the Jews special privileges. 
They were allowed to follow the laws of their fore- 
fathers^ and every seventh year they were to be exempt 
from tribute. 

Alexander's empire was short lived as he died in 
323 B.C. The Grecian Empire was then divided among 
his four generals. Syria went to Seleucus while Egypt 
went to Ptolemy. Jerusalem being between these two 
became a pawn passing from one tp the other. Original- 
ly she was under the dominion of Syria, but was con- 
quered by Egypt in 301 B.C. There then followed a 
period^ of relative peace under the "Ptolemies 11 as the 
kings of Egypt were known. 

In 198 B.C. Antiochus the Great swept doxvn from 
S:> r ria with his army to reconquer Palestine. The lot 
of Jerusalem under the ".Seleucids", as the Syrian kings 
known, was much worse than it had been under the Ptole- 
mies. Antiochus Epiphanes, one of the Seleucid kings, 
was so bitter that he was determined to exterminate the 
Jews. In 168 B.C., he stripped the temple of all its 
treasures including the veil. In addition, he command- 
ed that the daily sacrifice should cease, built an idol 
on the altar, and sacrificed swine on the altar. Idols 
and their altars were built throughout Jerusalem, and 
the people were commanded to worship them. Circumcision 
was forbidden. Those who did not obey these commands 
were whipped with rods, torn. to pieces, and crucified. 
The yoke placed on the Jews by Antiochus Epiphanes was 
so heavy that revolt was inevitable. This came under 
the leadership of Hattathias who had five sons: Judas, 


Joriathon, Simon? John, and Eleazar. These were the : 
famed Maccabees who managed to bring independance" back " 
to Israel and founded the Hasmonean dynasty. Mattathi- 
as died in 166' B.C. but the rebellion and purification 
of the temple was completed' by his son Judas. 

The period of- independance came to an end in 63 B.C. 
■ whenTompey and his Roman legions brought Jerusalem - : 
under the rule of the Roman ' Empire . Ironically this 
was brought about by a quarrel between two brothers, 
HyrcariusII and Aristobulus "II, who were' struggling for 
control 'of Israel. They submitted the matter to Pompey 
who promised to settle the problem. He decided in favor 
of Hyrcanusj causing Aristobulus to take refuge in the 
temple. The inhabitants of Jerusalem were sympathetic 
with Aristobulus at first , but when the Roman legions" 
arrived, the city was taken with little resistehce. 
It was at this time that Pompey' walked into the Holy 
of 'Holies In the temple , hoping- to discover the secret 
of the Jewish religion. To his amazement he found ab- 
solutely nothing instead of -an elaborate idol : as he' ■ 
had' expected. Josephus reports that Pompey' left the 
temple untouched out of his respect for religion.' 
Because Hyrcanus II proved to be -an inept ruler y Pompey 
appointed Antipater (an Idumean who had converted to 
Judaism) to rule over Judea. Hyrcanus was allowed to 
keep the office of High Priest. Antipater was succeed- 
ed by his son, Herod- the Great, who was ruler of Judea 
when Jesus was born. •" ' 

- Herod was an ambitious man"' who was named King of 
Judea by the Roman Senate at a :: time when Octavian 
(later Augustus Caesar) and; Mark Antony* were ■ struggling 
for the position of Emperor of Rome,. Herod's claim to 
the throne was- strengthened by his marriage to Mariamne, 
a-Hasmonean princess. Although it : was at this time 
that 'Ant igonus, the son of Aristobulus, and his : follow- 
ers took Jerusalem, Herod was able to retake the city 
and keep his -position with' the help of eleven Roman ■ 
legions and 6,000- cavalrymen. 

Herod ruled Judea with an iron hand, ever trying to 
please the Romans at whose pleasure he ruled. He was 


ruthless, murdering many of his sons and relatives be- 
cause he suspected they were trying to wrest his king- 
dom from him. It was he who ordered the infants of 
Bethleham massacred in an attempt tc kill Jesus ♦ How- 
ever, it was also he who built the temple in an attempt 
to win the favor of the Jews, Although the Jews were 
oppressed, they were allowed favors not enjoyed by 
people in other parts of the empire. 

References:' • *- ■ 

1. The Mew Schaff-Herzog Encyclopedia of Religious 
Knowledge , vol . . VI . 

2. Daily Life in the Time of Jesus, Henri Daniel-Rops. 

3. Halley' s Bible Handbook, Henry H. Halley. 

4. The Life and Works of Flavius Josephus, translated 
by William Whiston. 

'- 'i —Glen Shirk 
• * : "' San Francisco, California 

CHILDREN'S PAGE . (continued from page 16) 

He fell down at" Jesus' knees, right in the middle of 
all those wiggling and flopping fish, and said, "Depart 
from me; for I am a sinful man, Lord." 

The Bible says that Peter was astonished and all 
that were with Him; And also James, and John who were 
his partners. Jesus said unto .Simon peter, "From 
henceforth' you shall catch men." . And when they brought 
the ships to land, they left all and followed Jesus.. 
And the boats didn't sink! 

Now the disciples were convinced that Jesus was the 
Messiah, the Son of the living God. He could* anything I 
Boats, nets, fish, anything they owned, or even the 
whole world was worthless compared to their wonderful 

I don't know what happened to all the fish. I sup- 
pose the crowd that was watching got them. 

— Rudolph E« Cover 



Do you like to go fishing? Most children do — and 
grown-ups, too. One time when Jesus was by the Sea of 
Galilee He saw two boats anchored near the shore. The 
fishermen who owned' then) had been fishing all night and 
were mending their nets, As usual, there was a crowd 
of people following Jesus to hear His wonderful words and 
see the miracles He performed. As the crowd was large 
and pushing to hear Him, Jesus got into one of the 
boats which belonged to Simon Peter and told him to 
push the boat out a little way from the land. Then He 
sat down and taught the people out of the ship. The 
people were anxious to see Jesus do some act of healing, 
but this time they were to see something very < different* 

When Jesus had finished talking to the people He 
turned to Peter and said, "Launch out into the deep, 
and let down your nets for a draught." 

Peter looked at Him in surprise. Didn't Jesus know 
that nobody went fishing in the daytime? Jesus was a 
wonderful teacher, but He .surely must be a poor fish- 
erman I 

"Master," he said, "we have toiled all night, and 
have taken nothing: nevertheless at thy word I will 
let down the net." 

So Peter and his friends raised the anchor and rowed 
out a little way. It didn't seem worth while to go too 
far*. Finally .Peter said, "Let down the net." And 
immediately they enclosed a multitude of fish and their 
net began to tear. What excitement I They waved to 
the men in the other ship to help them. The other boat 
came and they began to pour in the fish, some in one 
boat -and some in the other. They were so busy pulling, 
the fish in that they weren't thinking of how much the 
boats could hold. Suddenly they began to sink! 

When Peter saw this he must have thought, "What a 
pity; all these fish, and now we're going to lose them)" 
Now what do you suppose Peter did? (Turn to page 15.) 


VOL. 15 MAY, 1968 NO. 5 

n Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the souL" 1 Peter 2: 1 1 


She has "set (her) nest among the stars/ 1 this one 

Who makes her home a place of peace and rest. 

Where a family may return when day is done 

To find the comfort of that sheltering nest. 

She has built up close to God. She makes her home 

A place where He is welcome day or night. 

Though that abode lifts from the earth l s good loam, 

Yet spiritually It keeps its starry height. 

Her labor is not commonplace, for she 

Consults her heavenly Guest and heeds His voice. 

He has set mankind in families, and He 

Is pleased with her and bids her heart rejoice. 

Her purpose is divine, and all she asks 

Is to glorify Him in her daily tasks. 

From "Come See A Man" 
By Grace Noll Crowell 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
seni free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


Perhaps there has never been a nation of people 
with more freedom than we enjoy here today. Freedom 
is defined as "the power to do, say, or think as one 
pleases," Bondage is the opposite of freedom. As 
there are various kinds of freedom and bondage, we 
would like to discuss them in this writing. 

Our thoughts turn to the history of the freedom and 
of the bondage of men to other men. Almost since the 
beginning of time, there have been slaves and masters* 
As recently as a little over a century ago, bondage or 
slavery was permitted in our own country. This seems 
strange because we like to believe that our country 
was founded on principles of freedom, equality, and 
justice for all. And yet, because of a darker skin — 
black or even brown — a large amount of people were in 
slavery. We could write of the way these people were 
taken captive in their native country, how they were 
brought across the ocean on slave ships under the worst 
imaginable conditions, how that many perished on the 
way, how many were placed under hard labor with no hope 
of freedom. We could also write of the way some were 
given reasonably good homes and working conditions, 
how their "owners" cared for them when they were sick, 
loved them, (though more like pets than fellow humans) 
and taught them the Christian values that so many of 
them accepted wholeheartedly. But we know about these 
things only to the extent that we have read about them. 
And we can only conclude that it must be wrong to "own" , 
sell, or buy another human being. At best, we can only 
say that one that did have slaves also possessed the 
greatest and heaviest responsibility to treat them in 
a Christian manner. The Bible contains instructions 
for masters and servants. Given a situation of masters 
and bondmen, then there would be a right way for each 


to act. But I believe we can all agree that freedom 
is better than bondage. 

Today this nation of freedom is experiencing the 
consequences 'for practicing unjust bondage of the Negro 
people. In' some areas there is still a condition: of 
near bondage. Prejudice abounds even in Christian 
groups. The Negro people are retaliating in riots and 
disorderly conduct. VJe cannot approve of this, and 
many Negroes also deplore it. But the consequences 
will come. Our problem is: what should be our attitude 
in this time of the struggle of the Negro people for 
their freedom and equality. 

We believe that the Church and the civil government 
have different areas of responsibility. So the politi- 
cal part of the problem, we believe, does not belong 
to the Church. But there is an aspect of this problem 
that we can take a stand on. That is in the area of 
human relationships. Christians do have responsibility 
and they have simple instructions about how to treat 
one another. We do not need to march in demonstrations 
of demands for civil rights, though many Christian 
professing people are doing" just that. But we do need 
to treat our fellow humans, including Negroes, in a 
Christian manner. Even unbelievers- should be' treated 
as potential Christians. "...Whatsoever ye do, do all 
to the glory of God. Give none offence, neither to -. 
the Jews, nor to the Gentiles, nor to the church of 
God: even as I please all men in all things, not seek- 
ing mine own profit, but the profit of many, that .they 
may be saved." (I Corinthians 10:31-33) For instance, 
we hear many use the term "nigger". Everyone should 
know that this is an offence to the Negro people. 
Even the dictionary defines "nigger" as a colloquial, * 
offensive term meaning "Negro". When we know this, it 
should not be a hard decision to resolve to elliminate 
this word from our speech. 

We have also heard it reasoned that the Negro people 
by ancient prophecy are destined to perpetual bondage. 
As near as I can tell, this must come from the pro- 
nouncement of Noah, (Genesis V J 25-27) "Cursed be Canaan; 
a servant of servants shall he be unto his brethren. 


And he said. Blessed be the Lord God of Shem; and 
Canaan shall be his servant. God shall enlarge Japheth, 
and he shall dwell in the tents of Shem; and Canaan 
shall be his servant. 1 ' Shem, Ham, and japheth were 
Noah's sons. Reading this account , it appears that Ham 
showed disrespect to his father and Shem and Japheth 
showed respect. It is believed that Ham was the father 
of the dark races. But Ham had four sons: Cush, Miz- 
raim, Phut, and Canaan. Notice the curse was not on 
Ham, (not on his whole family) but on Canaan . Canaan 
was the father of the Jebusite, the Amorite, the 
Girgasite, the Hivite, and several other families or 
tribes. The border of these "Canaanites" was n from 
Sidon, as thou comest to Gerar, unto Gaza; as thou 
goest, unto Sodom and Gomorrah, and Admah, and Zeboim, 
even unto Lasha," This is the area that the Hebrews 
(of the family of Shem ) conquored under Joshua as God 
promised to Abraham. Many Canaanites were destroyed 
and many (for example, the men of Gibeon) were taken 
to be "bondmen, and hewers of wood and drawers of water 
for the house of God. 1 ' (Joshua. 9:23) Canaan became the 
servant of Shem fulfilling Noah's words. This was 
fulfilled many, many years before our time and is 
hardly a valid basis for discrimination today. 

We have heard it said that Negroes are inferior to 
the white race, and men point to the accomplishments 
of the white people. The races have had varied oppor- 
tunity and varied accomplishments. But the Negro race 
has produced many brilliant men even with the limited 
opportunities available to them. This could not be if 
they were, as a race, inferior. 

Many whites speak of the Negro's desires to "mongrel- 
ize" the race. We cannot reccommend intermarriage of 
the races,, partly because of the present situation of 
prejudice. But when we think of "mongrelization", if 
we must use this term, the white people have been the 
puilty ones. During the time of slavery and even since 
then, the white men who had the power were guilty of 
producing half Negro children. (When a Negro was guilty 
o£ the same crime, he was usually hung.) These illegit- 
imate children of white fathers were considered slaves 


like their mothers were slaves. 

If there were any idea of inferiority of the Negroes > 
or prophecies of their bondage, or ideas about a dark 
skin being a curse or a fault, let us consider the 
words of the Apostle Paul? (Galatians 3:28) "There is 
neither Jew nor Greek, there is neither bond nor free, 
there is neither male nor female: for ye are all one 
in Christ Jesus." Peter told Cornelius, (Acts 10:34,35) 
n . . .Of a truth I perceive that God is no respecter of 
persons: But in every nation he that feareth him, and 
worketh righteousness, is accepted with him," Titus 
2:11 says, "For the grace of God that bringeth salvation 
hath appeared to all men," 

There is another kind of bondage we should mention — 
the bondage of sin* This is the most common form of 
slavery; we see it all about us. "Know ye not, that 
to whom ye yield yourselves servants to obey, his ser- 
vants ye are to whom ye obey; whether of sin unto death, 
or of obedience unto righteousness?" 

Abraham Lincoln is called, the "Great Emancipator" 
of the Negro, people. Jesus Christ is the greatest and 
only Emancipator from the bondage of sin* He told the - 
Jews, "If ye continue in my word, then are ye my disr- 
ciples indeed; And ye shall know the truth, and the 
truth shall make you free. They answered him, We be 
Abraham's seed^, and were never in bondage to any man: 
how sayest thou, Ye shall be made free? Jesus answered 
them, Verily, verily, I say unto you, Whosoever commit- 
eth sin is the servant of sin." 

We can decide today whom we will serve. The Lord 
calls to all in every situation or status in life: 
"Him that cometh to me I will in no wise cast out." 
"For he that is called in the Lord, being a servant, 
is the. Lord's freeman: likewise also he that is called 
being free, is Christ's servant. Ye are bought with 
a price; be not ye the servants of men." (I Corinthians 
7:22,23) — L.C. 

Follow the conscience so far as it follows Christ. 

— Sentence Sermons 



Many highways are open for traffic today. Young 
people today, as in every generation, must choose on 
which one they will travel. Some,, thinking that they 
lose their freedom by choosing, remain at the cross- 
roads chained to indecision. This also is a choice and 
a highway which leads nowhere. 

Some choose the road of physical pleasure. All of 
life is based on the search for activities that bring 
physical thrills. The search never ends and those who 
choose this road find themselves constantly seeking for 
a new stimulant or activity to relieve their boredom 
with life. Eat, drink, and be merry for today, with 
little concern for the morrow: this attitude character- 
ises this choice. Paul vigorously condemns those whose 
stomachs have become their gods. Shakespeare says, 
"What is a man if his chief good and market of time be 
but to sleep and feed? A beast, no more." Those who 
choose this as their main highway reduce man to physio- 
logy and make his main purpose in life to satisfy his 
physical desires. 

Others choose the road of material goods. This road 
is filled with those whose driving force is the accumu- 
lation of dollars, barns, houses, and cars. Life- for 
them is a race "to get" for themselves. They see people 
and things only in the context of how they can be used 
to attain material advantages. Those who have become 
slaves to this life goal find that the security which 
they thought they had in their growing bank accounts 
fades away and gives them little hope or comfort when 
they are called on to face the real issues of life. 
J. B. Priestly has said, "We cannot get grace from 
gadgets. The dishes in the bakelite houses of the 
future may not break, but the heart can. A man may be 
as unhappy in the spun-glass trousers of tomorrow as 
he is today in worsted ones. Even a man with six bath- 
rooms may find life flat, stale, and unprofitable." 

Still others choose the road of personal power and 
control of the lives of others. Those who choose this 


road view success in terms of how much status and power 
they can get. Life for them becomes a never-ending race 
for position, for knowing the right people , for saying 
the right words , for manipulating and scheming to 
achieve selfish ends. This road, too, is strewn with 
the wrecks of those who. have chosen this road only to 
find that it leads to disillusionment and emptiness. 

There is yet another road. It is the road of dis- 
cipleship. Those who select this road do not look for 
the highway with the smoothest surface, for this road is 
often rough. This road, the way of following after 
Jesus, of acknowledging. Him as Saviour, Lord," and Master, 
gives a real freedom and personal satisfaction which 
knows no comparison. It Is the road which leads to the 
M joy unspeakable, 11 the courage unquenchable, and gives 
a basic meaning to life. Those who choose this road 
can expect trouble and misunderstanding, but they will 
also find life interesting, challenging, full, and ex- 
citing. It is not merely a road of don 1 ts' but rather 
a road of do's — of a reckless abandonment, a giving 
away of oneself into the eternal stream of God's love 
and purposes. This is life. 

What then does this mean? It means first of all 
that you choose voluntarily this road. No one else can 
make this decision for you. You cannot stand at the 
crossroad forever. . You cannot choose this road in a 
halfhearted way and expect at the same time to walk 
down another road. If you accept Christ's invitation 
to come and bring your sins and excess baggage to Him, 
you have the promise of forgiveness and of release from 
the haunting feeling of guilt. Your sin may still cause 
suffering and hurt, but you have been forgiven and are 
no longer carrying on your charge account the sins of 
your life. This coming to God and asking His forgive- 
ness, in response to His amazing grace, the giving of 
ourselves completely to Him, is the first step on the 
road to discipleship. 

Some of us, though overjoyed at having been forgiven, 
never seem to move very far down the rostd l of disciple- 
ship. Is this as it should be? What does travelling 


on this road require? 

A second essential step, too often forgotten, is 
that the road of discipleship demands a continuing 
vital relationship to a living Christ. Jesus said, U I 
am the vine, ye are the branches." Although there is 
need for a more thorough interpretation of theology — 
and of seeking out the social implications of the 
Gospel, the critical need of our day is for Christians 
to have a good , sure connection with the living Christ. 
Herein lies the source of power for the discipleship 
road. Jesus is the way, the truth, and the life. There 
is no other. Ours is a personal relationship with Him. 
There is a danger of becoming so busy doing what we 
think disciples should do that we neglect our relation- 
ship with Him who is our life. 

This relationship with Christ, if it is to remain 
vital and fresh, requires something. It means asking 
God to help us remove barriers which keep Him out. 
This may mean the removal of selfishness, a feverish 
rushing hither and yon, or some other hindrance. It 
means more than removing barriers, for, in essence, it 
means returning far more often than we do to Bethel, 
to Nazareth, to the cross, and to the empty tomb, and 
there allow these great acts of God to speak to us. 
It means we are ready to stand open and receptive with 
no defenses — to receive the message and the power. Dr. 
Steward places his finger on the point when he says, 
"These great central experiences of the Bible are not 
theological abstractions but they have relevance for 
me as a person to the degree that I allow myself to 
become identified with them." This is a must if rela- 
tionship to Christ is to be one which ever grows in its 
richness for me* 

The giving of ourselves to Christ is never finished. 
It is a lifetime opportunity. The more abundant life 
will move from empty words into reality. The road of 
discipleship first means decision and then with increas- 
ing dedication becomes in truth a joyous, thrilling ad- 
venture with the sure presence of God^ Spirit guiding 
each step of the way. By Atlee Beechy in the 

1956 "Gospel Herald 



JESSE JORDAN COVER was born November 6, 1895 near 
Covington, Ohio, to Oliver and Catherine (Murray) Cover. 
In 1897 the family moved to Covert, Michigan, and in 
1907 he and his parents moved west to Modesto, Califor- 
nia. When he was 21 years old, he confessed the Lord 
Jesus Christ as his personal Saviour and Lord and 
obeyed Him in Christian baptism. At that time he en- 
tered into the fellowship of the Salida Old Brethren' 
Church in which he communed until the time of his death. 

On June 12, 1924 he was united in holy matrimony to 
Netha La Verne Bruch. They lived their entire married 
life in their home on American Avenue in Modesto. To 
this marriage were born five daughters: Cathryn, Mary 
Miriam, Dorothy, and Carmen. On August 23, 19&5, his 
beloved companion went to be with the Lord. The Lord 
called him home on April 22, 1968, while he was visit- 
ing a daughter in Illinois. 

Jesse lived such a rich and full life that it is 
difficult to select from it those elements which should 
be first remembered. One thing is clear; his love of 
God and faith in Christ were his most precious posses- 
sions. He ever loved the Word of God and spent his 
last hours in joyful meditation upon Paul's Letter to 
the Philippians. It was his custom to assemble the 
family for the reading of Scripture and prayer. He 
faithfully served in Christian organizations devoted 
to bearing a Gospel witness, being active in the Gideons, 
the Christian Businessmen's Committee, and the Modesto 
Gospel Mission. He extended his charity to a host of 
other instruments of Christian witness as well. He 
loved to share his faith with others, including those 
not of the household of faith. To the very end he con- 
tinually expressed his desire of serving Christ truly 
and fully. He joyed in his family and led it In many 
and varied activities. For him the Christian family 
symbolized the richness of the community of God, which 
community he sought to build up in the bonds of love 
in Christ. The happiest memories of the family are of 
times spent in work and travel and fellowship with their 


father who was ever young in heart. 

He was not selfish in his love, opening his home to 
a host of friends and strangers from all walks of life. 

His was a hearty trust in God as the Creator of the 
world and all that is In it, and he often rejoiced in 
his life's vocation through which the fruitfulness of 
the earth could be multiplied. He loved to journey in 
that world as well, and in later life his travels took 
him twice to Europe and once to the Holy Land where he 
felt himself most privileged to visit places precious 
to his faith. . 

He was one of those citizens whose long and diligent 
labors helped to make our community prosperous as it is 
today. In all his business dealings he was, as the 
Scriptures command, concerned to deal justly, so that 
his secular work was an opportunity for Christian 

As much as he loved life, he knew that the redemption 
of the world was not yet complete, and he looked for a 
better, heavenly country, whose Builder and Maker is 
God. Wherefore, as the Scripture says, God is not as- 
ashamed to be called his God. For He has prepared for 
him a city, that eternal abode of all those who die in 

In his home-going he leaves five daughters, Cathryn 
Driver, Mary Meye, Miriam Notehelfer, Dorothy Howard, 
and Carmen Ernst, 18 grandchildren, and his sisters, 
Alma Garber, Mary Flora, and Emma Boyd. 

Funeral services were conducted at the Salas Brothers 
Funeral Chapel by Elder Daniel F. Wolf and Pastor J. 
Paul Miller. The body was laid to rest in the Wood 
Colony Cemetery. 

— The Family 

When we've been there ten thousand years, 
Bright shining as the sun, 
We've no less days to sing God's praise, 
Than when we first begun. 



During the time of Christ , Jerusalem was a fortified 
city encompassed by walls composed of huge stones', the 
smallest of which reportedly weighed a ton. The cir- 
cumference of the wall was 2 3/4 miles* which would 
make Jerusalem a rather small town by present day 
standards. To add strength to the wall, towers were 
placed at one hundred yard intervals. Entrance to the 
city was gained by eight gates. Each of these gates 
was topped by a barracks where guards were housed. 
Thus, to travellers approaching the city, the walls 
appeared impregnable. Probably the most inspiring 
view of the city was from* the Mount of Olives on the 
east, where Christ enjoyed rest and meditation. From 
there one had a magnificent view of the Temple and the 
Eastern or Golden Gate which entered directly onto the 
temple grounds. 

In the Kidron Valley to the east of Jerusalem was 
a cemetery for pious Jews who believed in the resurrec- 
tion from the dead and" who were buried there to be 
near the place where they believed the Messiah would : 
come. The Valley of Hinnom (Ge Hinnom) from which" 
comes the word "Gehenna" was the site of a perpetual 
fire where all rubbish was burned. These fires were • 
supposed to represent the eternal fires of hell to the 
Jews. Tradition states that this site was first used 
for this purpose by King Josiah (before the Babylonian 
captivity) who was so angered at the people who were 
sacrificing their children to the idol Moloch, that he 
ordered the idols and all their worshippers burned 
there. (II Kings 23:10) 

A visit to the Temple at Jerusalem was' a thrill, 
and every pious Jew hoped to make the pilgrimage at 
least once in a lifetime. What would such a pilgrim 
find? Once inside the walls, he would be confronted 
by a maze of narrow streets that zigzagged through the 


city, many of which were unnamed. Those that were 
named were often named after the type of tradesmen 
that lived along the street, for it was the custom for 
all the people engaged in a particular trade to live 
on the same street. The streets were often so narrow 
that two loaded donkeys could scarcely pass each other. 
In addition, they were composed of rough cobblestones, 
with many steps as they ascended and descended the 
hills of the city. Houses lined these streets, and 
since space was quite valuable in the walled city, they 
were built side by side, sometimes overlapping each 
other or crossing above the streets. Most of these 
houses were of rough-mortared brick and roofed with 
reeds and mud, giving the buildings a monotonous 
appearance. However, the houses of the rich in the 
upper part of the city were built of finer materials 
and often had tile roofs. Because of space limitations 
there were no gardens or lawns in the city. 

The most common means of transportation in the city' 
was walking. Indeed, it would have been virtually im- 
possible for carriages to traverse the narrow, stair- 
stepped streets. Occasionally, one would see someone 
teing carried by slaves in a small litter, a method of 
transportation reserved for the very rich. As one 
walked through the streets during the day, he would be 
jostled by people going to and fro throughout the city. 
Often he would meet a small fleck of sheep and occasion- 
ally a few cattle. Of course, there was always the 
chance of meeting Roman soldiers in full battle dress, 
now and then on horseback. 

The centers of activity in Jerusalem were the gates, 
the upper and lower market places and the Temple. 
These places were especially colorful as it was here 
that most of the buying and selling were done. Walking 
through the market place one would catch the scent of 
food being cooked for prospective buyers. He could 
hear the din of the metalsmiths, the hawkers shouting 
the virtues of their wares, and the haggling over 
merchandise which was. part of the enjoyment of trading. 
If the wind were to come from the east, the smell of 
the burning flesh of the sacrifices, on the altar at 


the Temple, mixed with incense pervaded the city. At 
this time, in an age before newspapers were invented, 
official proclamations and important news were noisily 
shouted about the city by criers. Four times a day, 
seven silver trumpets would sound from the heights of 
the Temple to call the faithful and pious for a moment's 
pause for prayer. This all took place during a typical 
day in Jerusalem. During one of the holy days or the 
Passover, the city would swell with pilgrims from near 
and far, bringing thousands of lambs for sacrifice. 
Even though terribly crowded, the city would take on a 
holiday atmosphere with much singing and rejoicing. 

In the city were two magnificent palaces. The old- 
est was built by John Hyrcanus during the Maccabean 
period. It was there that Herod Antipas stayed while 
in Jerusalem, and it i§., thought to have been the place 
where Jesus was examined by Herod. The palace of- Herod 
the Great was larger and located along the west wall at 
the corner of the upper town. This palace was protected 
by three large towers that Herod had named after people 
he had loved — Mariamne, his wife; Phasael, his brother; 
and Hippicus, his friend. It was here that Pontius " 
Pilate, the Roman procurator stayed while in Jerusalem. 
Although not a palace, the Tower of Antonia was probably 
as well known. This wa/s a barracks that-housed the 
Roman garrison which controlled the city. Its location 
was strategically placed so that it was the key to the 
defense of the city and especially the Temple. 

Nothing in Jerusalem surpassed the magnificence and 
beauty of the Temple. This Temple, known as Herod's 
Temple, was begun by Herod the Great in 20 B.C. in an 
effort to win the favor of the Jews. It was intended 
to replace the temple constructed by the exiles, who 
had returned from captivity, and to be more magnificent 
than Solomon's Temple. To this end, Herod doubled the 
size of the courtyard. To prevent interruption of the 
daily sacrifice and service, the builders worked at 
night rebuilding each part of the new building as the 
old was destroyed. Herod attempted to have this Temple 
built exactly to the specifications of the prophet 
Ezekiel (Ezekiel, chapters 40-43). It was this Temple 


that Jesus knew, and what a sight it must have been. 
It was composed of marble with the roof overlaid with 
pure gold. Unfortunately, the atmosphere was that of J 
a fair rather than a place of worship. There were 
booths for the money changers , those who exchanged 
foreign currency for Temple money, as well as stalls 
for those who sold sacrificial animals. The bleating 
of sheep and haggling of buyers served as a background 
for the philosophical and religious discussions of the 
rabbis and doctors of the law. Even the holy court 
from which Gentiles and women were barred was filled 
with piles of wood and stalls for the sheep. It is a 
sad commentary of the people of this time that the 
priests were so bound up with form and tradition that 
they had forgotten the true meaning of the, worship of 
the Lord. 

References,: 1. Everyday Life in the Time of Christy 
.-,-;••* t . Henri Daniel-Rops 

v' • t 2» Encyclopedia Britannica, Vol. XIII 

—Glen. Shirk 

San Francisco , California 


SANCTIFY. — 1. To> make' holy or sacred; to separate, set 
apart , or appoint to a holy, sacred, or religious use. 
2. To purify in order to prepare for divine service and 
for partaking of holy things. 3. To purify from sin; 
to make holy by detaching the affections from the world 
and its defilements, and exalting them to a supreme love 
for God. 

To be sanctified is to occupy a special position or 
relationship which would set us apart from sharing with 
everyone In common. The marriage relationship is a good 
and easily understood example. See I Corinthians 7^14. 

In the sixth chapter of II Corinthians Paul exorts 
the Corinthians to holiness and sanctification. The 
chapter ends with: "Wherefore come out from among them, 
and be ye separate > saith the Lord, and touch not the 


unclean thing; and I will receive you, and will be a 
Father unto you, and ye shall be my sons and daughters , 
saith the Lord Almighty. 

In Paul's touching and final farewell to the Ephesian 
elders , He said, "And now, brethren, I commend you to 
God, and to the word of his grace, which is able to 
build you up, and to give you an inheritance among all 
them which are sanctified." _ Marvin Crawmer 

GENESIS (continued) 

By Alvy E* Ford 
Chapter 24 

Servant, for Isaac, a wife is to win, 
Comes to Rebekah of Abraham's kin. 
She is content to surrender her life. 
Isaac is happy and takes her to wife. 

Chapter 25 

Abraham marries and six sons are born. 
Isaac seeks God, for his wife is forlorn. 
Twins then arrive, Jacob last, Esau first. 
Esau despises the right of his birth. 

Chapter 26 

Isaac deceives for the sake of his life, 
Calling Rebekah his sister, not wife. 
Isaac is fruitful wherever he dwells. 
Philistines, jealous, contend for his wells. 

Chapter 27 

Isaac is old, and his eyesight is bad. 
Jacob deceives that his blessing be had. 
Esau is angry and vows he will slay; 
Then does his mother send Jacob away. 

Selected by John and Elisabeth Drudge 


We, the members of The Old Brethren in Canada, Ohio, 

and Indiana expect to hold our Annual Meeting at the 

Wakarusa meeting house, the Lord willing, on, May 31st, 

June 1st and 2nd, and extend an invitation to all who 

can to come and be with us at that time. 

—Elmer Brovant 



Did you ever see a sick man pick up the bed he was 
lying on and carry it away? I know I never have and I 
don't suppose you have either; yet, one time this very 
thing happened I Jesus was staying at a certain house in 
Capernaum, and after a few days the people found out 
where He was and crowded into the house till it was 
filled so that no one could possibly get in the door. 
And Jesus preached to them. 

While this was going on there were four men bringing 
on a bed, a man who was sick with palsy, and he was so 
weak all he could do was lay on his bed. When they came 
to the house where Jesus was, they soon saw that it 
would be impossible to push their way through the crowd 
and get -to Jesus. Nov;, these four men weren't the kind 
that gave up easily. One of them thought of going up 
on the roof, so up they went, taking the sick. man and 
his bed with them. Then they began to take the roof 
apart, and when they had a hole big enough, they began 
to lower the sick man and his bed. down through the roof. 
I suppose they had a rope on each corner of the bed. 

While Jesus was talking, all at once here comes the 
sick man on his bed right in front of Him! When Jesus 
saw this poor sick man He said, "Thy sins be forgiven 
thee." Now, this wasn't exactly what the four men had 
in mind. They had brought this man here to be healed 
of the palsy. Others that were in the crowd said, 
"This man speaks blasphemy. Who can forgive sins but 
Gcd only. 

When Jesus knew what the people were thinking, He 
said, "Which Is easier to say to the sick of the palsy 
Thy sins be forgiven thee, or to say, Arise, and take up 
thy bed and walk. But that you may know that the Som 
of man hath power to forgive sins, (He said to the sick 
man) I say urito thee, Arise take up thy bed and go to 
your house." And immediately the sick man was made 
strong and well and picked up his bed and walked away. 

And the people were amazed and glorified God and said, 
"We never saw anything like this before." — Rudolph Cover 


VOL 15 JUNE, 1968 ^' NO. 6 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the sou!." 1 Peter 2: 1 1 


Come, gracious Spirit, heavenly Dove, 
With light and comfort from above; 
Be Thou our guardian, Thou our guide, 
! er every thought and step preside. 

The light of truth to us display, 
And make us know and choose Thy way; 
Plant holy fear in every heart, 
That we from God may ne'er depart. 

Lead us to holiness — the road 
Which we must take to dwell with God; 
Lead us to Christ, the living way, 
Nor let us from His pastures stray. 

Lead us to God, our final rest, 
To be with Him forever blest; 
Lead us to heaven, its bliss to share- 
Fullness of joy forever there. 

— S. Brown, 1680-1732 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


Death; a part of the round of events that is mani- 
fest upon this earth. All created beings made by God 
to dwell upon the earth now have the cycle of life end- 
ing in death which came by sin. (Romans 5:12) The first 
recorded death was Abel slain by his brother Cain. The 
cemeteries of tombstones tell by record when death came 
to many > but God has complete record of every human 
life. Many and varied are the ways and means by which 
death comes to all: accident , disease , old age, but 
the conclusion is the same: departure of life from 
the body. 

What happens at death is revealed in part; all God 
deems best for us to know of the state, consciousness, 
and feelings of the soul and spirit of the Christian 
at and after the departing time. We are helpless at the 
time of death and depend entirely on God's power and 
arrangements. Lazarus was comforted. (Luke 16:25) 
The rich man could communicate with Abraham. (Luke 16:24) 

Jesus said to the thief of the cross, "Verily I say 
unto thee, today shalt thou be with me in paradise." 
(Luke 23:43) "We are confident/ I say and willing 
rather to be absent from the body, and be present with 
the Lord." (II Corinthians 5:8) "Write, Blessed are 
the dead which die in the Lord from henceforth; yea 
saith the Spirit that they may rest from their labours; 
and their works do follow them. (Revelation 14:13) We 
are convinced that all the Lords faithful and chosen 
ones are carried by the angels home to paradise even 
as Lazarus was, to rest, to sleep in Jesus (I Thessa- 
lonians 4*14) to be comforted, and to be conscious at 
intervals, even as the souls under the altar cried out 
on awakening from sleep saying "How long Lord holy 
and true, dost thou not judge and avenge our blood upon 
them that dwell on the earth?" They had remembrance of 


the past , and looked on the events of the .future. 

All this is evidence that the state of the redeemed 
and saved, even before the resurrection and being made 
perfect , is a superior condition -to our life here. 
Part of the promises of God of safety, security, rest, 
and happiness is already being fulfilled to those who 
sleep in Jesus. 

We read: "But is now made manifest by the appearing 
of our Saviour Jesus Christ, who' hath abolished death, 
and hath brought life and immortality to light through 
the gospel." (II Timothy 1:10) In view of these words 
and acts of God, we feel that the condition of death 
has been changed by Jesus to all those who truly be-, 
lieve and follow Him. (John 10:27) True, the outward 
form of death appears the same to all, but to the be- 
liever, death is the gateway to the beginning of the 
more abundant life unfolding unto the full glory of 
the resurrection. 

While death is an enemy that shall be destroyed, 
(I Corinthians 15:26) yet in this life "timerous mor- 
tals start and shrink to cross this narrow sea." We 
know that death is a penalty for sin; yet the liberat- 
ing grace of Jesus enables Christians to take the divine 
truth of victory over death through Jesus who hath 
abolished death and now has in'Kis possession the keys 
of death and hell. (Revelation 1:18) 

So let us be of good courage for Jesus tasted death 
for every man. He also accomplished some wonderful 
works. Because Jesus loves with a special love all 
who believe in Him, He will "bring many sons into glory', 1 
The Captain of . our salvation,., "being made perfect 
through sufferings," sanctifies His loved ones and is 
not ashamed to call them brethren. He includes them in 
His endeavors and takes part in theirs, even to becom- 
ing flesh and blood that "in death He might destroy him 
that hath the power of death, that is, the devil," and 
also to deliver His beloved children from the fear of 
death and bondage. He took upon Himself the seed of 
Abraham; He knows us, He loves us, and will save every 
brother of His. (Hebrews 2:9 to end of chapter) 

So we come, as Charles Dickens says, to "the old, 


old fashion, the fashion that came in with our first 
garments and will last unchanged until our race has 
run its course and the wide firmament is rolled up like 
a scroll; the old, old fashion — death. thank God 
all who see it for that older fashion of immortality; 
and look upon us, angels of young children, with regards 
not quite estranged when the swift river bears us to 
the ocean* 11 Jesus says, "I am the resurrection and the 
life: he that believeth in me though he were dead, yet 
shall he live; and whosoever liveth and believeth in 
me shall never die. Believe st thou this?" Also He 
says, "I am he that liveth, and was dead; and, behold, 
I am alive for evermore, Amen; and have the keys of 
hell and of death." 

It is so wonderful that Jesus has made it possible 
to escape the second death and live forever in His 

death, and did you take from view 

Our friend and loving brother? 
His dear companion left, us, too, 

As father, sister, mother. 

Away, away to far off place, 

Beyond the view of mortals; 
The footworn path of all our race, 

Pass through death's gloomy portals. 

We see death's door that opened wide, 

Close by the angels standing, 
To greet and guard thy heaven ride, 

That end's at heaven's landing. 

Where peace and rest in soothing strain 

Of music softly flowing, 
Erase from thee the parting pain 

Of dear ones at thy going. 

And may the dear ones living still, 

Sad at thy sudden leaving, 
Bow gently to our Father's will, 

And have no restless grieving. 


We all must travel on the way 
And leave this world behind us; 

May in the morning ..of that .day 
As wheat the reapers find, us* ; 

— -J. I. Cover 

Sonora, California 


The theme of the "God is dead" theologians is not a 
new one, Jesus spoke a parable to such as them when 
He was here many centuries ago: 

A certain man planted a vineyard, and let it 
forth to .husbandmen, and went into a far country 
for a long time. And at the season he sent a 
servant, to the husbandmen, that they should give 
him of the fruit of the vineyard* but the husband- 
men beat him and sent him away empty. And again 
he sent another servant? and they beat him also, 
and entreated him shamefully, and sent him away . 
empty. And again he sent a third: and they 
wounded him also, and cast him out. Then said 
the lord. of the vineyard, What shall I do? I 
will send my behoved son: it may be they will 
reverence him when they see him* But when the 
husbandmen saw him, they reasoned among them- 
selves, saying, This is the heir; come, let us 
kill him, that the Inheritance may be ours. So 
they cast him out of the vineyard, and killed him. . 
What therefore shall the lord of the vineyard do. 
unto them? He shall ccme and destroy'. these hus- 
bandmen, and' shall give the vineyard to others. 
(Luke 20:9-16) 

In this parable the husbandmen had continually re- 
fused to- cooperate with the owner of the vineyard and 
had mistreated servants sent to them* But when they 
saw the son, they thought, n The owner is dead, and this 
is his heir. Now is our chance to do away with him and 
claim the vineyard for our own." This, of course, was 


spoken against the priests and scribes of the Jews in 
the time when Jesus was on earth. But there is a sim- 
ilarity here to what is happening in modern churches 
today. Assuming and proclaiming that the God of the 
past is dead, modern theologians have siezed the in- 
heritance. The churches of today have been established 
in bygone days by the toil and sacrifices of more pious 
men of the past. Devoted evangelists, circuit riders, 
and missionaries carried the gospel into every part of 
this nation of ours and established churches in virtual- 
ly every village. The modern theologians have this 
handed to them. Now they proclaim that the God of the 
past is not sufficient for modern-day "enlightened 11 
Christians with all the scientific knowledge of recent 
times. They do not want to dissolve the churches. 
That is the rich inheritance. But they say that the 
Christian values, beliefs, and even God's Word jnust be 
re-evaluated and re-interpreted. How great is the 
present-day need for faithful, consecrated men of God- 
husbandmen — to proclaim and teach the Word of God in 
truth, not handling it deceitfully. 

Perhaps the "God is dead" phrase is old stuff now 
and can just as well be forgotten. But the men who 
stated it have not changed their ideas. Their influence 
is great, and thousands are being deceived into thinking 
they are more enlightened and advanced than their sober- 
minded forefathers. With the new theology comes new 
morality and complete re- -evaluation of the life of 
Christ and His words. However, as in the parable > men 
who today do not regard the Son still have the Father 
to reckon with. "He shall come and destroy these hus- 
bandmen and give the vineyard to others. 11 

May we not be deceived by these end-time scribes and 
priests but, keep in mind some of the precious words of 
God who is alive forever: 

"Jesus Christ the same yesterday, and toaay, and 
for ever." (Hebrews 13*8) 

"For I am the Lord, I change not..." (Malachi 3:6) 

n ..'.the Father of lights, with whom is' no variable- 
ness, neither shadow of turning." (James 1:17) 

"I am Alpha and Omega, the beginning and the ending 


saith the Lord, which is, and which was, and which is 
to come, the Almighty. ,l (Revelation 1:8) 

"The eternal God is thy refuge, and underneath are 
the everlasting arms.,." (Deuteronomy 33:27) — L.C. 

Once more the nation has been shocked by the violent . 
death of a high official of the Kennedy family. The 
incident is being investigated from every possible angle 
to find a cause for such apparently senseless assassina- 
tions. Christian people are shocked, too, and we all 
probably wonder why this had to be. We know that the 
devil is behind .the sins and hatreds of men, so we could 
list that as a cause. Also entering into this recent 
murder seems to be the ancient enmity between the Arabs 
and Jews. 

As we look at the lives and situations of these two 
prominent Kennedy victims, another possible cause can 
be seen in the overall battle of the ages. These men 
were Catholics. They were wealthy, prominent, impor- 
tant officials in the nation — men Christians are direct- 
ed to pray for. Nearly every individual in the free 
world heard of these tragedies, and emotion runs high.. 
Even though young men die violently every day in Viet- 
ham and widows are left alone, still there is great 
sorrow and sympathy everywhere when it happens to one 
so prominent. All over the nation in Catholic churches 
requiem masses were held for Senator Kennedy and pro- 
testants were urged to attend. No doubt many did attend 
to share the .loss of this great man. We do not mean to 
show disrespect for our fallen leaders, but may this 
not be one more step in the softening of the resistance 
to the great movement to once again bring professed 
Christianity under one great organization? 

Important as individuals are in God's sight, yet one 
or two persons — no matter how prominent — are really in- 
significant in the great millenniums-aid battle between 
good and evil — God and His adversary 1 . We know that God 
will be victorious — has already gained the victory by 
the offering for sin — Jesus, the sin— bearer. Whatever 
the devil may devise for deceiving the = millions who 


will not seek and follow God, God will yet turn it to 
His glory. Perhaps this great ecumenical surge will 
only serve to identify God ! s people and separate them .* 
from coming disaster. While we mourn the loss of a 
great national leader, let us not forget the greater 
issues. May we not be deceived by the coming amalgama- j 
tion > but truly "come out from among them, and be sep- 
arate, and touch not the unclean thing. 11 — L.C. 

GENESIS (continued) 

. By Alvy E. Ford 
Chapter 28 

Jacob goes forth to abide with his kin. 
Esau, rebellious, increases his sin. 
Jacob, in dreams, sees the angels descend. 
God gives him word on which he can depend. 

Chapter 29 

Seven full years Jacob serves for his bride, 

Only to find Leah close by his. side; 

Serves yet for Rachel, the one he enjoys. 

Leah is fruitful, and bears him four boys. 
Chapter 30 

Bilhah bears two sons and Zilpah two more. 

Leah adds two, and a girl, to the score. 

Rachel at last brings a son to the birth. 

Laban gives Jacob a flock as his worth. 

Chapter 31 

Jacob departs, is with Laban at odds. 
Rachel deceptively pilfers his gods. 
Laban pursues, is restrained by the Lord. 
Then they agree to abide in. accord. 

Chapter 32 

Jacob is met by the angels of God, 
Fears that his brother will render the rod, 
Sends him a present to lessen his fright. 
Angel then wrestles with Jacob all night. 

Chapter 33 

Esau now meets him with four hundred men. 
Brothers embrace and are friendly again. 


Jacob gets Esau to honor his gift. 
Esau departs without trouble or rift. 

Chapter 34 

Dinah goes forth and returns in disgrace ^ 
Being seduced by a prince of the place. 
Jacob agrees to be neighbor and friend. 
I Levi and Simeon kill and offend. 

Chapter 35 

Deborah dies, and is placed f neath an oak. 
Rachel gives birth and departs at one stroke. 
Benjamin comes as his father* s last prize. 
Isaac at one -hundred-eighty now dies. 

Chapter 36 

Esau takes all of the wives he holds dear. 
Also his cattle and moves to mount Seir. 
Offspring of Edom, as dukes, are now known. 
Edom is first with a king on her throne. 

Selected by John and Elizabeth Drudge 


Thank You, God, for little things 

That often come our way, 
The things we take for granted 

But don't mention when we pray, 

The unexpected courtesy, 

The thoughtful, kindly deed, 

A hand reached out to help us 
In time of sudden need. 

Oh make us more aware, dear God, 

Of little daily graces 
That come to us with " sweet surprise" 

From never-dreamed-of places. 

— Helen Steiner Rice 
' Selected by a reader 



JOY — Vivid emotion- of pleasure , gladness, thing that 
causes delight. - : 

This is a Christian grace to be exercised (James 1:2) 
rather than a philosophically stoical calm in time of 
troubles'. The mystery of the Christian religion, is 
for the joy of mortals. Those live beneath the use and 
the end of the Christian revelation who are not filled 
with spiritual joy. Were they confirmed in their holy 
faith, how they would rejoice! 

"■ . .And truly our fellowship is with the Father and 
with his Son Jesus Christ. And these things write we 
unto you that your joy may be full* (I John 1:3,4) 

".. .Ye -rejoice with joy unspeakable and full of 
glory." (I Peter 1:8) 

This joy is so great — above description. The best 
discovery is by an ' "experimental taste of it. It is 
"full of glory" , full of heaven! There is much of 
heaven and the future glory in the present joys of 
improved Christians that their faith removes the causes 
of sorrow and affords* the best' reasons for joy. 

HEARTILY — With goodwill, courage > or appetite; with 
diligence, not idly and slothfully. 

This word is mentioned ; only once in the Bible: "And 
whatsoever ye do, do it heartily, as to the Lord, and 
not unto men, (Colossians 3:23) 

It sanctifies a servant ! s work when it is done dil- 
igently as unto God, and not merely unto men. We are 
really doing our duty to God when we are faithful in 
our duty to men, A good and faithful servant is never 
the further from heaven for his being a servant. 
"Knowing that of the Lord you shall receive the reward 
of the inheritance, for you s§rve the Lord Christ. 

References: Matthew Henry 1 s Commentary 

Oxford Illustrated Dictionary 

— Martha Cover 



The Roman procurators that followed Festus were 
corrupt/ often given to bribery or treachery. This 
reached a height under Florus who spoiled cities for 
his own gain, allowing robberies as long as he was 
.given a share of the spoil. The incident which most 
angered the Jews was the robbing of 61,200 dollars 
worth of silver from the Temple treasury. At a time 
when zealots were already clamoring for freedom, it 
was just such an incident that allowed the balance of 
Jewish public opinion to be swayed toward rebellion 
and away from the ideas of those who were in favor of 
restraint and patience in dealing with the Romans. In 
fact, the zealots were finally able to score a major 
victory in overthrowing the Roman garrison at Masada 
and actually taking control of Jerusalem as well. With 
the fires of rebellion spreading throughout Judea, 
Vespasian was dispatched from Rome in hopes of making 
short work of quelling the insurrection. 

Following a victorious campaign in Galilee, Vespasian 
made ready for a siege of Jerusalem. It was at this 
time that the news reached his legions that the Roman 
Emperor had died. Vespasian was quickly proclaimed 
emperor by the Roman legions of Judea and Egypt and 
set out for Rome to secure his claim to the throne, 
leaving his son Titus to carry on the war in Judea. 

Even as the Romans were preparing to attack Jeru- 
salem there was much internal strife within the city. 
At first there were three separate Jewish factions 
grappling for control of the city. However, two of 
these later joined forces leaving one group in control 
of the Temple and lower city while the other group 
controlled the upper city. Josephus records that 
before the Romans came "±t so came to pass,, that all 
the places that were about the Temple were burnt down, 
and were become an intermediate desert space, ready 
for fighting on both sides, and that almost all the 


corn was burnt , which would have been sufficent for a 
siege of many years. So they were taken by means of 
famine j which it was impossible they should have been 
taken, unless they had thus prepared the way for it by 
this procedure J 1 It actually became so bad that the 
inhabitants of the city were hoping for a siege by the 
Romans to save them from the warring of the two factions. 

The siege of Jerusalem came during the feast of the 
Passover when the city was crowded with pilgrims as 
well as those who were taking refuge from Roman legions. 
Estimates of the number of people in the city run as 
high as 2 J million including 600,000 men bearing arms, 
while the normal population was estimated at 200,000 
to 250,000. The Romans encircled the city and began 
to attack a weak spot in the third wall. This wall 
had been built to encompass the addition on the north 
known as Bezetha. It had been started under Agrippa I, 
but had never been completed for fear that the Romans 
would take this as a sign of rebellion. Just prior to 
the siege this wall was hastily finished using small 
stones. The wall was soon breached by the Roman engines 
of wa:r, partly because of its weaknesses and partly 
because of the Jews 1 unwillingness to defend the sparse- 
ly populated new area. , The Romans broke down this wall 
and set up camp on the site of the new city. 

The Roman attack" then moved against the second wall 
which surrounded the lower city. Once again towers 
which were 75 feet tall, covered with iron and conceal- 
ing battering rams were used in the assault on the 
wall by the Romans.. Slings which could hurl stones of 
200 'pounds up to 1200 feet were also used. Five days 
after breaching the third wall, the Romans were able 
to* break through the second wall. However, they were 
driven back by the Jews who were so desperate that they 
tried to stop the breach with the bodies of their fal- 
len comrades. Finally after three days more of fierce 
fighting, the Romans were able to gain access to the 
lower city via the break. This time the Jews were un- 
successful in their bid to drive back the Romans, leav- 
ing only the Temple and the upper city still in Jewish 


By this time the people in the city were suffering 
from a terrible famine. It was not uncommon to see 
people attempting to snatch food from each other. 
Fathers would take food from their children. Soldiers 
went through the city beating old men and women for 
their food, and would even go so far as to try to re- 
trieve food that had already been swallowed. Children 
would be turned upside down and shaken to try to dis- 
lodge food from their throats. It is even reported 
that some were dividing dead bodies among themselves 
for food. In an effort to obtain, food some of the Jews 
would sneak out of the city braving the wrath of the 
Romans, Those that were caught were crucified in view 
of the city. So numerous were these crucifixions (up 
to 500 per day) that it has been said that there were 
more bodies than crosses and more crosses than room. 

Next the Romans laid siege against the Tower of 
Antonia and the first wall. Desperately defending the 
city , the Jews managed to undermine some of the Roman 
assault towers and inflict great damage. However, by 
this time the famine was so bad that bodies littered 
the streets. Many houses contained only corpses. It 
is thought that as many as 116,000 bodies were thrown 
over the city wall in an effort to dispose of them. 
The Romans seeing this brought out their stores of food 
in an effort to torment the defenders on the walls. 
Some Jews, trying to escape, had swallowed money. 
These were caught and 2,000 were cut open by the Syrians 
so that their stomachs could be searched for gold. 

Suddenly without warning the Tower of Antonia fell, 
and the way x^as open to the Temple. At this time, 3g 
years after Vespasian began the war against the Jews, 
the daily sacrifice in the Temple was stopped because 
there were no priests alive to offer it. The Temple 
was then set on fire and being mostly wood soon burned. 

All that now remained was the upper city. However, 
by now the famine was so great that men could scarcely 
defend the city. The only things available for food 
now were the leather shoes and shields which were eaten. 
One formerly wealthy woman is reported to have roasted 
her infant son and eaten him. It is not surprising 



therefore that the Romans met little- opposition in tak- 
ing the upper city. All of the people were killed ex- 
cept the strongest who were made slaves ♦ The city was 
completely leveled except for the three towers , Phasael, 
Hippicus > and Mariamne, next to Herod's palace which 
were left to serve as a camp or garrison for the Romans. 
For the next 50 years Jerusalem was uninhabited. 

t ^V 



4 £ 






X t ? 3 | 








[ ( ^ 

Tower of Hippicus 
2.. Tower of Phasael 
■j 3. Tower of Mariamne 
3, 4. Herod 1 s Palace 
5« Agrippa's Palace 
| 6. Tower of Antonia 

TtTtT Third Wall 
•H+Hr Second Wall 

~ First Wall 



1. Encyclopedia Britannica Vol. XIII 

2. The New Schaff-Herzog Encyclopedia of Religious 

3. The Life and Works of Flavius Josephus 

% — Glen Shirk 

San Francisco , California 



I can not $ee, I can not hear, but I can feel 
Two forces moving in my life. . 
/ The one force comes to, bless and heal; 
The other comes to stir up strife, 
-, The good force prompts me to do right; 

He knows and cares how fierce the fight.* 
The other, says to me, ,r Have fun, 
•No one will know what you have done." 
The struggle goes from dawn to 'dawn, 
While I, as solpmn judge >. look on, 
For great decisions I must make 
•Important issues are at .stake, . 
Which, now or in some future years 
Will bring me joy or bring me tears. 
If I in earnest faith believe, 
Continued help I shall receive. . , 
"No God," men say. I've felt His power, 
An anchor in the trying hour. 
Then may I never, never doubt 
Nor go my way through life without 
The Holy Spirit in control 
Within my being, mind and soul. 

- —Guy Hootman 


We - thank all our dear friends and loved ones for the 
many expressions of sympathy and concern. in sharing our 
recent disappointment and loss. By faith we know our 
loss is heaven \ s eternal • gain . 

— Joseph and Letha Wagner ? 


There's a hide-away place for every wee soul 

Who never knew pain nor care.. 
Did you ever think., "What would heaven be like 

Without any children there?" 

— Rudv Cover 


While Jesus was in Capernaum, an officer of the Roman 
army asked for His help. He was a centurion, which 
means that he was captain over one hundred soldiers. 
He may have been the most important Roman officer in 
that city. It was his duty to keep the peace , and no 
doubt he had heard Jesus talk, as he would want to make 
sure Jesus wasn't saying anything that might make the 
people rebel against Rome. As he heard Jesus teach the 
people to love one another and saw Him do miracles of 
healing , he learned to respect and know Jesus perhaps 
better than many others did. 

One day the centurion's servant, who was very dear 
to him, was sick and about to die. The centurion heard 
that Jesus was close by and sent some of the most im- 
portant Jews to ask Him to come and heal his servant. 
When the Jews came to Jesus they said, "This man is 
worthy, for he loves our nation and has even built us a 
synagogue." (We would say "church house.") 

Jesus went with them and when they came close to tike 
centurion's home, the centurion sent some of his friends 
out to meet Jesus, and they repeated what he had told 
them, "Lord, trouble not yourself: for I am not worthy 
that you should come to my house. I didn't even think 
myself worthy to come to you, but just say the word and 
my servant shall be healed. For I also am a man under 
authority, and I say 'go' to this soldier and he goes 
and 'do this' to another and he does it." 

When Jesus heard this He marvelled and said unto the 
people that followed Him, "I say unto you, I have not 
found so great faith, no, not in Israel." 

And when the centurion's friends returned they found 
the servant well and strong that had been sick. I think 
they must have all been very happy, don't you? 

The centurion, a Roman soldier was the first to see 
that Jesus was not only one who could heal and teach, 
but was also a Ruler and a King I He had seen more in 
Jesus than the Jews whose Messiah He really was. 

— Rudolph E. Cover 


VOL. 15 JULY-AUGUST, 1968 NOS. 7 & 8 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Summer suns are glowing over land and sea; 

Happy light is flowing bountiful and free; 

Everything rejoices in the mellow rays; 

All earth 1 s thousand voices swell the palsm of praise, 

God*s free mercy streameth over all the world, 
And His banner gleameth everywhere unfurled; 
Broad and deep and glorious as the heaven above, 
Shines in might victorious His eternal love. 

Lord, upon our blindness Thy pure radiance pour; 
For Thy lovingkindness makes us love Thee more. 
And when clouds are drifting dark across our sky, 
Then, the veil uplifting, Father, be Thou nigh. 

We will never doubt Thee, though Thou veil Thy light; 
Life is dark without Thee; death with Thee is bright. 
Light of light I shine o'er us on our pilgrim way; 
Go thou still before us to the endless day, 

William Walsham How 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $L50 per year, Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. ¥/o(f. 


"And let us not be weary in well doing for in due 
season we shall reap if we faint not." (Galatians 6:9) 

Since the reaping referred to in the Bible many 
times is the great reward of a home in the paradise 
of God, it is the thing of the very greatest importance 
in our lives. Among the numerous things that can pre- 
vent us from reaping is the thought in the above verse 
that we may get weary and faint. Hebrews 12:2,3 says, 
"Looking unto Jesus the author and finisher of our 
faith; who for the .icy that was set before him endured 
the cross, despising the shame, and is set down at the 
right hand of the throne of God. For consider him 
that endured such contradiction of sinners against 
himself, lest ye be wearied and faint in your minds." 
Jesus endured for the joy that was set before Him. 
And may we, too, endure our cross, despise the shame 
and one day surround the throne of God. For eye hath 
not seen nor ear heard neither hath it entered into 
the heart of man the things that God has prepared for 
them that love him. 

Our modern-time churches follow a system which has 
little place for any biblical form of cross bearing. 
Any shame is distasteful and is removed so their ad- 
herents will fit in well into any of the world's pro- 
grams. Humility has no place either because in stead 
of humility it adds prestige to the status of people 
to be active in her program. Could we assume that 
people have become tired of following Christ r s teach- 
ings in their entirety? it may be hard to understand 
why some of His teachings are necessary, so the carnal 
nature says, "Take an easier way." 

The Bible taught our forefathers (and us) to "Strive 
to enter in at the strait gate." Also, "denying un- 


godliness and worldly lusts we should live soberly, 
righteously, and godly in this present world: looking 
for that blessed hope and the glorious appearing of the 
great God and our Saviour Jesus Christ; Who gave him- 
self for us, that he might redeem us from all iniquity, 
and purify unto himself a peculiar people zealous of 
good works. » (Titus 2:12,13,14) 

If we can keep thinking about that blessed hope, 
and trust, and from the heart yield to Jesus who can 
redeem us from, all iniquity and purify us, it should 
help us to be not weary or faint in our hearts. 

When we see our friends around us laying aside basic 
doctrines for an easier way let. us not be., weary or 
faint or yield to that same spirit, because when it 
comes right down to it, we do not. need a. broader road. 
"He that endureth unto the end shall be saved." 

"Hast thou not known, hast thou not heard, that the 
everlasting God, the Lord, the; Creator of the ends of 
the earth, fainteth not, neither is weary? There is no 
searching of his understanding. He giveth power to 
the faint j and to them that have no might he increaseth 
strength. Even the youths shall faint and be weary, 
and the young men shall utterly fall. But they that 
wait upon the Lord shall renew their strength; they 
shall mount up with wings as eagles; they shall run and 
not be weary; they shall walk and not faint." (Isaiah 

Be not weary in well doing, 

Oh, ye faithful little band; 
The dear path of life pursuing, 

Till ye reach the heavenly land. 

Christ has promised life eternal 

Unto all- who do His will, 
And though often we may falter, 

Yet His love abideth still. 

. Though sometimes the way be dreary, 

And dark clouds do gather o r er, 
Doubts and' fears will sore oppress us, . - ,.,._.. 
And we feel to work no more. 


Faith and Hope then cometh gently, 

Ready to dispel the gloom, 
Speaking kindly, "Be not weary, 

Soon the Lcrd will call thee home*' 1 

Hymn 534 

— Paul Baker 
Maple, Ontario 

(To be read with Hebrews 5:11 — 6:12) 

A fellow will do almost anything to keep from being 
an underdeveloped runt. Even though heredity and past 
diet pretty well determine physical size, no man, and 
particularly no growing boy, wants to pick up the nick- 
name, Shrimp. Yet for some reason many people do not 
seem to feel that there is any stigma attached to being 
a runt spiritually. If "a boy refuses to grow up physi- 
cally, \^e know something is wrong. Yet too many people 
have settled down very close to where they came through 
the door of faith. They seem to imply that they don't 
want to grow up spiritually. 

What is to be said to people like that? I have a. 
feeling that if preachers would 'get as pointed as the 
writer of Hebrews did, some people would walk out. 
"The church of their choice" wouldn't dare jab them like 
that. Are you willing to look at Hebrews 5:11 — 6:12? 
Three themes peg the thought of these paragraphs. 


There is a word in 5:11 and again in 6:12 that means 
dull of hearing, having the qualities of a stone in per- 
ception and ambition. The reference is not to low IQ, 
but to that attitude which results in sluggish, stunted 
Christians. So the writer says in effect, "It's too 
bad that you are too immature to grasp what I should be 

Being called a "milk Christian" is indeed a slap in 


the face for anyone who has been a Christian for a. num- 
ber of years. Desiring the simple milk of the Word 
should be normal for new believers. But it is not nor- 
mal to stay on baby food for the rest of life. 

The condition of immaturity spoken of in this pas- 
sage manifests itself in several ways, (l) Illiteracy 
in the things of the gospel. J. B. Phillips laments 
the fact that, "It is one of the curious phenomena of 
modern times that it is considered perfectly respect- 
able to be abysmally ignorant of the Christian Faith." 
We wouldn't think much of a doctor or teacher who did 
not keep studying and learning. let many want to be 
known as Christians who know very little about the 
Bible and are not even trying to increase their know- 
ledge and understanding. (2) Behavior. Childish be- 
havior and inability to discern right and wrong go a- 
long with sluggish Christian experience. (3) Inability 
to be communicators of the gospel. If a man is still 
learning the alphabet, he cah f t get very far in teach- 
ing English literature. If a Christian hasn't gotten 
beyond the rudiments, he can't do much to help another 
person to understanding and faith. 

Foundations are indispensable, but no building ever 
goes up by continually re pouring the footings. Hebrews 
says let's leave the elementary principles and go on. 
The basic elements include: repentance and faith (the 
essentials of conversion), teaching about baptism and 
laying on of hands (the ceremonies associated with be- 
ginning), and resurrection and judgment (the facts of 
the future). What some people mean when they say, 
"Tell me the old, old story/ 1 is, "I don't want. to be 
bothered with anything deep; just let me play around 
at the edge of the water." 

Why is it that when a new person comes to church who 
has not been to Sunday school all his life, we put him 
in a class with those his own age? What kind of Bible 
study is it that enables a person who knows mostly no- 
thing about the Bible to fit into a class of people who 
have been studying together for thirty or forty years? 
It doesn't work that way in any other kind of education. 
Hebrews says let's move on. 



Hebrews 6:4-8 is a terrible passage. It is hard to 
dodge the solemn warning that anyone who had known the 
truth of the gospel by experience and intentionally 
turns his back on it writes his own death certificate. 
There are many attempts to soften the passage, but the 
possibility of apostasy and the peril of repudiating 
the gospel of Christ cannot be escaped. The temptation 
to recant is strongest in times of severe persecution. 
For then a man is faced with deciding whether or not to 
save his own life by denying Christ* Hebrews says the 
barrier to returning after denying is in the attitude 
toward Christ. Willful sin on the part of a Christian 
makes a mockery of the love that took Christ to the 
cross. Apostasy means holding up Christ in open con- 
tempt. The world that is looking on can say, "Is that 
all He means to you? M Such shaming of the Lord also 
deals a body blow to the church. 

Fortunately that degree of apostasy is not freouent. 
However, we need to know that any falling away from 
true obedience and devotion to Christ is both painful 
to Him and hazardous for our welfare, 


The writer of Hebrews had hope for his readers. His 
warnings and prodding s were done in love and concern. 
The perils of sluggishness and apostasy can be eliminat- 
ed if every Christian is diligent in his disciple ship. 
If we give ourselves to treading where the saints have 
trod and to overcoming the inclination to become lasy 
and sluggish, we can go on to experience the full 
assurance of hope* 

It is said that Cromwell had a Latin phrase written 
on his pocket Bible that means, "He who ceases to be 
better ceases to be good. 11 It is something of a law 
that unless we move forward we are most likely to 
move backward. If we dare to say, "I'm going to level 
off; I've gone far enough. 1 ' \*e are already regressing. 

A skilled surgeon confessed in an intimate group 
that he knew himself to be a mediocre Christian. If he 
had tolerated that attitude in his profession, he would 


have been washed up. However, he wanted to change and 
enter into the discipline of growth. If some of you 
would admit the drabness of your mediocre Christian 
life, there would be hope. The Christian warfare calls 
for giants , not runts. This passage delivers a healthy 
kick in the shins. Can it be a "help"? It can if we 
heed the warning and get moving. It's either move on 

or lose out. 

By Ernest D* Martin in the 
*July, 1968 "Gospel Herald" 


Gather up the fragments; 

Nothing should be lost; 
Food divine from Heaven, 

Purchased at such cost, 
Food for hungry sinners, 

Starving for the Word, 
As they come to. Jesus, 

Goming to the Lord. 

Gather up the fragments; 

Treasure every. part, 
Blessed balm in Gilead, 

Healing to the heart. 
Food along life's journey, 

Strength for every day, 
As we travel onward, 
■ Helping all the way. 

J Gather up the fragments 

Of" the living truth, 
Building up the aged, 

Spurring on the youth. 
Food of sweetest fragrance, 

Giving virtue sure, 
Token of perfection, 

Holy, good, and pure. 


Gather up the fragments 

Cast away by some, 
Knowing not its value , 

Helping us to home, 
Satisfying hunger , 

Builds unto the end. 
Helps in every duty, 

Purchased by our Friend, 

Gather up the fragments; 

Banquet time will close, 
Feasting day be over, 

Fast the river flows. 
Eating time no longer, 

Rest at setting sun, 
Feasting time in Heaven 

When our day is done. 

— J. I. Cover 


JOHN OWEN BARNHART, eldeat son of William and Sarah 
(Michael) Barnhart, was born in Douglas County, Kansas, 
November 5, 1879,. and died May 9, 1868 in Xenia, Ohio, 
at age 88 years, 6 months and 4 days. 

In 1903 he was united in marriage to Martha (Mattie) 
Wray who preceded him in death in 1954. To this union 
were born six children: two sons, Joseph Frank and 
William Wray; four daughters, Viola Craig, Leola Schantz, 
Bertha Smith and Ruth (deceased). 

Other survivors are ten grandchildren; 13 great- 
grandchildren; three brothers : Earl, Bay, and Lee; four 
sisters; Elizabeth Houser, Laura Shoup, Edna Sampson, 
and Iva Carney. Two sisters, Ida Mae and Mary Edgecomb, 
and one brother preceded him in death. 

Dad was baptized into the Old German Baptist Church 
in 1914 and remained faithful until the end. 

Funeral services were held May 13, at Trostel-Chapman 
Funeral Home, New Carlisle, Ohio with Elders Noah Hock- 
man and Dallas Lavy officiating. Burial was in Myers 
Cemetery near Donnelscreek Church, North Hampton, Ohio. 

— Joseph Frank Barnhart 


JERUSALEM: 70 A.D. to 1917 A.D, 

The fall of Jerusalem was followed by a period of 
about fifty years during which the city remained unin- 
habited. Then when Hadrian became emperor of Rome it 
was decreed that the city should be rebuilt. His first 
thought was to allow the Jews to rebuild the Temple 
and return to the city. However, he subsequently 
changed his mind,, deciding that Jerusalem should be re- 
built as a great Roman city. No doubt his decision 
was influenced to a great extent by constant threats 
of rebellion by the Jews. 

At this time Rabbi Akiva ben Joseph, who was one of 
the most respected Jewish biblical scholars of the 
time > proclaimed that in his opinion Simon Bar Kosiba 
(or Bar Kochba) was the long awaited messiah who would 
lead the Jewish people to freedom from the Roman yoke. 
Akiva ben Joseph was almost ninety at this time, and 
his words, coming as they did from such a respected 
individual, stirred hope in the hearts of the down- 
trodden Jews. Bar Kosiba, whose name meant "son of a 
star," ruled his followers as though he was in fact 
the promised messiah. This man displayed skill and 
cunning as a military organizer such as the Jews had 
not known at that time. Although the details of his 
campaign against the Romans remain a mystery, it is 
known that one by one the cities of Judea were won by 
the rebels until finally Jerusalem itself was taken. 

Bar Kosiba made Jerusalem his capital and called for 
the restoration of the Temple. Unexpectedly, however, 
he soon found opposition in the Sanhedrin who disavowed 
his claim as the messiah because of his irreverence. 
In addition, Roman opposition appeared in the form of 
35,000 battle-seasoned troops under General Severus 
who adopted a "scorched earth" policy — anything that 
the Romans could not use themselves was to be burned. 
He was aided by the arrival of Emperor Hadrian himself 


leading an army of overwhelming size in 134 A.D, 
Systematically the Romans began to take back the land 
which had been won by the Jewish freedom fighters. 
Jerusalem was retaken and the last of the Jewish re- 
sistance was snuffed out at Beitar (Bittir) in a battle 
in which 580,000 men were killed. Not for more than 
1,800 years would the Jews again have the chance to 
fight for their own land. 

In an effort to completely extinguish any trace of 
the Jewish people Hadrian ordered Jerusalem completely 
levelled and had the very ground on which it had stood 
plowed until it was little more than a flat wasteland. 
Plans were now formulated to build a new city quite 
close to the original site of Jerusalem which would be 
known as Aelia Capitolina. Judea was renamed Palestina 
after the Philistines who had once occupied the land. 
A temple was raised to Jupiter (the god which the 
Romans worshipped) on the site of the Jewish Temple. 
All Jewish practices were forbidden in the city, and 
any Jew caught therein was to be put to death. 

The city continued in much the same manner under 
the Romans until 326 A.D. when Helena, mother of the 
Emperor Constant ine, made a pilgrimage to tte. area and 
selected several sites for the building of churches. 
It was during Constant ine' s reign that the Christian 
influence began to be felt on the city. Numerous 
Christian pilgrims visited the city./ Constantine him- 
self ordered the building of the Church of the Holy 
Sepulchre over what was thought to have been the grave 
where Jesus was laid. The influence of Christianity 
over the Holy City" was to increase until the reign of 
Emperor Julian. Julian was not kindly disposed to 
Christianity and hoped" to re-establiah paganism. He 
was determined to rebuild the Jewish Temple because 
he wanted to spite the Christians. . This attempt, made 
in 362 A,B., was frustrated by great earthquakes and 
subterranean fires which burst forth from the temple 

With the weakening of the Roman Empire, Christianity 
began to have a diminishing influence over Jerusalem. 
The city was first lost to the Persians under Chosroes 


in 614 A.D. At this time churches and synagogues were 
ordered burned. However , the period of Persian occupa- 
tion was relatively short. In 628 A.D. the Romans re- 
captured the city under the leadership of Emperor 
He radius. 

Even though the Romans were successful in recaptur- 
ing Jerusalem, they were destined to control it for 
only a few more years . The defeat of Emperor Heraclius 
by Caliph Omar in 637 brought Jerusalem under Moslem 
control for the first time. At this time Islam was a 
young religion, dating its beginning from Mohammed's 
flight from Mecca in 622. Jerusalem was revered as a 
holy city by the Moslems because it was there that 
Mohammed supposedly had been brought by Gabriel to 
make his ascent into heaven. According to their legend, 
this occurred at the site of the Jewish temple where 
on returning he left his footprint in a rock as he 
mounted his heavenly steed Al Borek who was to convey 
him back to his earthly home. 

Caliph Omar is said to have been a magnanimous con- 
oueror. He was determined that the Christians and 
Moslems should live side by side in peace. Still, he 
was quite partial as he decreed: 

"No new churches would be built, church bells 
could no longer be rung and the cross must no 
longer be displayed anywhere. Henceforth every 
Christian would be forbidden to: sell wine, use 
a saddle when riding an animal, shave the front 
of his head, chant in a loud voice at a funeral, 
carry a religious image in public, discourage 
anyone from converting to Islam, give sanctuary 
to a spy, build a house taller than surrounding 
Arab buildings, employ as a servant someone who 
had previously worked for a Muslim, and dress 
in the manner of an Arab. ...Christians must 
jump to their feet if an Arab entered the room, 
and entertain any Arab traveller who passed by 
without charge for the first three days." 1 

One of the deeds for which Omar is best remembered 
occurred when the time came for the Moslem hour of 


prayer He had inquired, of the Ghristian patriarch of 
Jerusalem where he might pray. He was offered several 
of "the Christian churches as a place for meditation, 
but he refused them, choosing instead to pray outside 
in the open. He later stated that had he prayed in a 
church it would have surely been confiscated later by 
Moslems and consecrated as a mosque in memory of him. 
It was also Omar who ordered a mosque built on the old 
temple site where Mohammed was said to have ascended 
to heaven. This mosque remains today and is known as 
the Dome of the Rock. Not far from the Dome of the 
Rock is the Mosque of Omar which honors the famed 

Under the Arabs the name of Jerusalem was changed 
to Bait-al-Mukaddos (place of the Sanctuary) which in 
every day usage was shortened to al-Kuds. Although 
Christians had considerably less freedom under the 
Arabs, they were generally not heavily persecuted until 
1010 under Caliph Hakem, "the Mad Caliph 1 ' ♦ All Chris- 
tians were required to wear a five pound wooden cross 
around the neck, and the Church of the Holy Sepulchre 
was ordered destroyed. It was this type of persecution 
in part which prompted Pope Urban II in November, 1097 
to call for an army which would free Jerusalem from 
the infidel. The result was an expedition of 700,000 
men from all walks of life beginning what became famous 
as "The Crusades". Of this number only 15,000 fighting 
men managed to reach the Holy Land. On June 7 , 1099, 
the army reached Jerusalem' but found that it was much 
better fortified than they had realised. Although they 
were somewhat discouraged they were able to construct 
engines of war to besiege the city. On July 15, 1099, 
10,000 mgn under the leadership of Godfrey of Bouillon 
took the city. The slaughter that followed was so 
great that the streets were filled with human blood 
which reportedly rose above the fetlocks of the Cru- 
saders 1 horses. This merciless killing included Jews 
as well as Arabs. 

The Crusaders established what .was known as the 
Kingdom of Jerusalem. The surrounding land was divided 
among various powerful European barons, and a feudal 


system was set up. Unfortunately, it was not long un- 
til the various barons began feuding. This paved the 
way for the return of the Arabs and Saladin T s recapture 
of the city on October 2, 118?. This spelled the end 
for the European domination of Jerusalem although 
several more attempts to regain it were made including 
that of Richard the Lion-hearted, 

Although the Crusaders were gone, the influence of 
the Christians was still feared by the Moslems. For 
this reason, in 1219 the walls of Jerusalem were or- 
dered destroyed by Sultan Malik al-Muazzam of Damascus 
so that they would not protect the Christians. Not 
long after this in 1229, a treaty was concluded between 
the German leader, Frederick II, and Sultan al-Kamil 
of Egypt which allowed Christians a voice in control 
of the city for about 10^ years. This ended when Nasir 
Duad, prince of Kerak, captured the city. His control 
of the city was rather shaky, and in 1244 the Egyptian 
Sultan managed to wrest it from him. It was then only 
a short time until Jerusalem came under control of the 
Mamelukes, a new group of people. These people had 
been slaves of the Turks and Egyptians prior* to the 
successful rebellion which made them masters of the 
land. The period of Mameluke rule, which lasted until 
1517, was characterized by lighter control of the 
Christians and political intrigue in which changes in 
leadership were often brought about by assassination. 

The end of Mameluke mile came in 1517 when the 
Ottoman Turks under Selim I took the city. The Turkish 
rule was to last for 400 years, right up into the pre- 
sent century. At the height of Turkish power, Suleiman 
the Great ordered the walls of Jerusalem rebuilt. This 
was done in 1542, and it is these walls which surround 
the old city of Jerusalem today. An interesting story 
is often told to travellers who ask why the eastern 
gate is blocked up. It seems that the Turkish ruler 
heard that it had been prophesied that when Christ 
returned to earth He would enter Jerusalem by the 
Eastern Gate, In order to show his power, the ruler 
had the gate bricked up stating that he would make it 
impossible for this to come to pass. 


Under Sulaiman the city prospered, but afterwards 
the conditions there .and in the surrounding countryside 
slowly began to deteriorate. By 1900, scholars were 
questioning whether there had ever been a sicker land 
than this desolate wasteland. The final breakup of 
the Ottoman Empire occurred as a result of World War I, 
The empire had alligned itself in a losing cause with 
Germany, Austria and Italy. Thus it was that Jerusalem 
passed into the hands of the British on December 9/ 
1917 following a victorious campaign by General 
Allenby. - 


1. Roll Jordan Roll, Robert St. John. 

2. The New Schaff-Herzog Encyclopedia of Religious 
Knowledge, Vol. VI. 

3- Encyclopedia Britannica, Vol. XIII. 

—Glen Shirk 

Modesto , California 


RERJGE: That which shelters or protects from danger, 
distress, or calamity; a stronghold which secures safe- 
ty by its sac redness; any place inaccessible to an en- 
enemy or evil; an asylum. 

SELAH: In the Psalms, a word supposed to signify 
silence or a pause in the musical performance of the 

The Psalms are no longer sung as they were in an- 
cient Hebrew worship, but are read much the same as 
other books of the scripture. The word "Selah" there- 
fore is no longer regarded as having an important 
meaning , and is often omitted by the reader. 

There is, however, a way in which 'we can still use 
the "silence or pause" which the word signifies' in our 
private reading of the Psalms. Each time we encounter 
the word Selah, let us pause and meditate Upon the. 


sacred truth which we. have just read, and we will be 
richly rewarded. 

"Be still, and know that I am God: I will be exalted 
among the heathen, I will be exalted in the earth. 

"The Lord of hosts is with us; the God of Jacob is 
our refuge, Selah." (Psalms 46:10,11) 

— Marvin Crawmer 

Brother come back, 
Back to the faith of your youth, 
Back from the worldly allurements, 
Back to the God-given truth. 

Brother come back, 
Back to the church and the Book, 
Back to your mother's religion, 
Back to the way you forsook. 

Brother come back; 
Don r t tarry until you are old. 
Come and bring joy to the Shepherd; 
Dear brother come back to the fold. 

Guy Hootman 


The Fall Communion Meeting for the Canadian members 
will be held on September 15th, the Lord willing, at 
the Amos Baker residence near Maple, Ontario. Members 
and friends are cordially invited. 

— Elmer Brovant 

The Salida Congregation have set November l6th and 
17th for our Fall Love Feast Meeting. A hearty invita- 
tion is extended to members and friends to attend. 

—Daniel F, Wolf 


MARTIN - A son, Joseph Stanley, born to David and 
Mary Ann Martin of Dalton, Ohio on August 4. 


SORROW -TURNED TO JOY ' Luke 7:11-18 

Jesus went into a city called Nain. At this time 
Jesus had many disciples and a large crowd of people 
with Him, These people were exci ted and happy ex- 
pecting to see Jesus do some miracle, for His reputa- 
tion as a great healer and teacher had gone far and 

As Jesus and His followers came near to the gate 
of the city they met another group of people who were 
not happy. They were carrying the body of a young 
man who had died, and he was the only son of a widow. 
There was a large crowd of people with her, and they 
were weeping and wailing the *loss of this young man. 

When Jesus saw this poor mother who had lost her 
only son, He felt sorry for her and said unto her, 
"Weep not." 

Then Jesus came and touched the bier, and those 
that were carrying it "stood still, A bier is a frame- 
work like a stretcher to carry a body to the grave, 
Then Jesus said the most wonderful words this mother 
had ever heard, " Young man, I say unto thee, Arise," 
And the young man that had been dead sat up and began 
to speak, I would like to knew what he said, but the 
Bible doesn't say. Then Jesus delivered him to his 

What happiness, what joy was in that mother's 
heart! She would riever be able to thank Jesus enough 
for giving her back her only son whom she needed so 


1, When Jesus comes again will we be able to see Him? 

Revelation 1:7. 

2, Will He raise the dead to life? 

I Thessalonians 4:16,17 

— Rudolph Cover 


VOL. 15 SEPTEMBER-OCTOBER, 1968 NOS. 9 & 10 

"Dearly beloved, ! beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Our Father's wondrous works we see 
In the earth and sea and sky; 
He rules o'er $11 in majesty, 
From His royal throne on high. 

The raging winds and waves are calm, 
When He says to them, "Be still;" 
The heavens praise Him in a psalm, 
And the angels do His will. 

He maketh worlds by His command, 
Weighs the mountains great and high; 
He metes the waters in His -hand, 
Spans the lofty, starlit sky, •• 

Our God, to save from sin's control, 
Gave His Son a sacrifice; 
His grace, abounding in the soul, 
Makes the earth a paradise. 


What a mighty God we serve! 

What a mighty God we serve 1 

Reigning now above on His throne, of love, 

What a mighty God we serve; 

— Clara M. Brooks 

THE PILGRIM is a refigious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $LS0 psr year. Sample copsss 
sent free on request. Publishing Editor: Us!ie Cover; Consulting Editor: Daniel F. Wolf. 


To you who love the Lord, who have accepted Him as 
your Leader > Guide, and Saviour, who have received the 
"faith that cometh by hearing, and hearing by the Word 
of God," (Romans 10:17) who love the Word of God and 
humbly desire its teachings, who are willing to "fight 
the good fight of faith," who by growth and disciple- 
ship have tasted of the heavenly prospect and were 
made partakers of the divine nature through the Holy 
Ghost and tasted of the good Word of God and the powers 
of the world to come, (Hebrews 6:4,5) who have caught 
a glimpse of glory and who crave to see more; to you 
who have begun the Christian race and are eager "to 
run with patience the race that is set before us/ 1 
(Hebrews 12:1); to you who have born the burden and 
heat of the day (Matthew 20:12); to you also who have 
been apathetic or careless in your Christian life; 
and also to you who have passed over the hilltop of 
life and are going ever onward to the valley of the 
setting sun where flows the dark river; to all who 
have named His precious name travelling in groups or 
lonely travelers along the narrow way — hold fast , hold 
fast . 

At least seven times in the New Testament we have 
the ringing call to hold fast: 

1." Prove all things; hold fast that which is good. 
(I Thessalonians 5:21) This command, if followed 
through life, will be valuable building material for 
growth of character and building up of fortitude and 
tenacity unto victory unto perfection. 

2, "Hold fast the form of sound words, which thou 
hast heard of me in faith and love which is in Christ 
Jesus ♦" (I Timothy 1:13) Sound words are facts, truths, 
and promises of God like building stones we can depend 
on to use in building the house founded on a rock. 


(Matthew 7:24) By no means let us be carried away by 
false, deceptive, and vain words that offer to supplant 
the sound words of the gospel of truth, 

3. "But Christ as a son over his own house; whose 
house are we, if we hold fast the confidence and re- 
joicing of the hope firm unto the end." (Hebrews 3:6) 
JTes 5 dear ones, what is your buildup? Confidence and 
rejoicing in the Lord are shining trademarks of the 
Christian life and are so worth holding fast to and" 
increasing in I 

4. "Seeing then that we have a great high priest, 
that is passed into the heavens, Jesus Christ, the Son 
of God, let us hold fast our profession." (Hebrews 4:14) 
"Let us hold fast the profession of our faith without ^ 
wavering, for he is faithful that promised. " (Hebrews 
10x23) We have such sound reasons to hold fast our 
profession without wavering because Jesus Christ is 

our great high priest, and He is faithful that promised. 
We can count on Him to help us who has said, "I will 
never leave thee nor forsake thee.' 1 Also our profession 
of faith is found in "the new and living way," and so 
we go through Him, to Him, and by Him on the way to 
glory to the holiest, the most sacred place, the center 
of the universe, the Throne of God, where He dwells 

5. "But that which ye have already >, hold fast till 
I come." (Revelation 2:20) The accumulated gifts of 
God bestowed upon us are of priceless value, not to be 
thrown away or bartered for any base or false gift that 
Satan would bestow. (Matthew 4:9) Hold fast the sacred 
treasures of God until the Lord comesi 

6. "Remember therefore how thou hast received and 
heard, and hold fast and repent." (Revelation 3:3) 
Memory lingers on and brings to mind the peaceful hours 
we have enjoyed. How joyfully we received the sacred 
and priceless blessings that can forever abide with 
usi With what comfort and pleasure we heard the news 
of salvation, the possibility of pardon of sins, and 
escape from "the corruption that is in the world through 
lust." (II Peter 1:4) It is well worth holding fast to 
and keeping as sacred memory that lingers on and endures 


even unto eternal life. When we forget , ah yes, re- 
pentance is in place and makes room for God T s mercy 
and grace to act, 

7* "Behold I come quickly: hold that fast which thou 
hast that no man take thy crown." (Revelation 3:11) 
The rope of promise holds out to the very end of the 
worlds for Jesus says "...Lo, I am with you alway even 
unto the end of the world." (Matthew 28:20) That end 
may soon be upon us. What we have we can still add to 
that will make our Christian life more complete and 
fulfill in our time and place the words of Jesus, 
"Occupy till I come," We will indeed hold fast to all 
the good, pure and holy truths of God's word if we 
truly realize 'their meaning and value to us. The crown 
of life is ahead. "The consecrated cross I'll bear 
till death shall set me free; And then go home my 
crown to wear, for there's a crown for me." 

No one can take our crown if we hold fast. 

Hold fast, hold fast; time cannot last; 
When God decrees to be no more; 
Earth 1 s day is done; its course is run; 
Its doom will reach from shore to shore. 

Hold fast, hold fast; forget the past; 
The Christian race with patience run. 
We dim can view all things made new, 
Far, far beyond the setting sun. 

Hold fast, hold fast though bends the mast 
And stormy howling tempests blow, 
And waves beat high — mount to the sky — 
And thunder lightning flashes know. 

Hold fast, hold fast; the stonny blast 
Will soon be over> calm and clear; 
For "peace, be still" the Master's will, 
And free from tempest, pain, and fear. 

Hold fast, hold fast; no more be classed 
As outcast in that happy land; 
Let music ring while angels sing 
By that entrancing golden strand. 


Hold fast, hold fast; those regions vast 
Are for the overcoming throng 
Who loved their Lord, led by His word 
Until they sing the victor 1 s song. 

Hold fast, hold fast till anchor cast 
And we are safe within the vale; 
We rise to sing praise to our King, 
No more life's stormy voyage to sail. 

— J. I. Cover 

Sonora, California 


The day of the pioneers is past, for this area. 
The west has been won, and *we think back on- the period 
of the settlement of this country with some yearning. 
Would it not have been a" good time to live when there 
was new country to settle, new land to clear, new 
churches to build? The time of the pioneers and pil- 
grims holds a special attraction to dreamers and story 
tellers as well. 

But there is a kind of pioneer that is needed today; 
the pioneer of faith. In every generation, in every 
part of the world they are needed. What I mean by this 
kind of pioneer is one who is willing to leave the com- 
fortable existence of drifting with the world, pleasing 
everyone and enjoying a life of ease in the freedoms 
and comforts around u"s. This kind of man Is not con- 
tent with what he has learned and received. He wants 
to know more about his Lord and to have new experiences 
in His service. He has risked all on his venture in 
Christ. He has sold out his worldly, leisurely life 
and has surrendered all and committed all to Him who 
is faithful. This pioneer knows that we have no abid- 
ing city here and that our citizenship is in Heaven. 

Like the pioneers that settled this country, the 
pioneer of faith finds out that it is not an easy road. 
He has setbacks. He makes mistakes. His hopes and 
plans sometimes fail or change. But he knows God rules 


in Heaven and that He has made the way passable. He 
He knows that Jesus prepared the way when He took the 
road to Calvary rather than be crowned by the fickle , 
flattering multitude. He knows this great first pio- 
neer, Jesus, redeemed him with His own blood and now 
calls him to this new land. He learns to trust God 
for everything and to be thankful when the going is 
easier , knowing that God is the giver of every good 
and perfect gift. 

It is not hard to live a life of pleasure in our 
country today. One can even make a Christian profes- 
sion and still be respected and honored by the world. 
There is entertainment. There are hobbies, sports, and 
clubs to pass the time. We can travel and "see the 
world. " But while these things may not necessarily be 
bad, the Christian pioneer knows he has a more impor- 
tant calling. As to Abraham, God has said to him, 
"Get thee out of thy country, and from thy kindred, and 
from thy father T s house, unto a land that I will show 
thee." The Christian knows that we can be received of 
God if we truly n come out from among them, and be 
separate, and touch not the unclean thing.'' 

This country which the Christian homesteads in is 
a place of prayer and of study of God's word. It Is a 
place of sacrifice — of giving for the welfare of others. 
It is a country of true love and compassion for other 
pilgrims and for those still in the old country. It 
is a place where we have Jesus Christ as constant com- 
panion—where we are aware of His influence and His 
will. It is a country of rich reward, peace and joy, 
forgiveness of sins, and the overcoming life of victory. 

This old world is kind of like the little town of 
Jacksonville, California. Jacksonville is soon to be 
covered by water backed up from a huge new dam. The 
residents have been warned of the coming time when 
their homes will be under water. They must dispose of 
their property and leave their homes for higher ground. 

We, too, have received fair warning to seek higher 
ground, for this world is soon to perish. Let us be- 
come pioneers of faith — pilgrims seeking a better 



"But the day of the Lord will come as a thief in the 
night j in the which the heavens shall pass away with a 
great noise, and the elements -shall melt with fervent 
heat, the. earth also and the works that are therein 
shall be burned- up. 

11 Seeing then that all these things shall be dis- 
solved ^ what manner of persons ought ye to be in all 
holy conversation and godliness, 

"Looking for and hasting unto the coming of the day 
of God, wherein the heavens being on fire shall be 
dissolved, and the elements shall melt with fervent 

"Nevertheless we, according to his promise, look for 
new heavens and a new earth, wherein dwelleth righteous- 

"Wherefore, beloved, seeing that ye look for such 
things, be diligent that ye may be found of him in 
peace, without spot, and blameless." (II Peter 3:10-14) 
, — L.C. 


Say, will the Lord for sparrow's care 

That cannot speak a word? 
Will God stoop down to hear the prayer, 

The chirrup of a bird? 

Oh yes I It is the Lord who gives 

Both life and its supply 
To every moving thing that lives, 

Or it would faint and die. 

Then let us come to God in prayer 

And seek Him day by day. .. . 
The Lord who does for sparrows care 

Will hear when children pray. 

Selected by Stella Flora 



Kneeling is by no means the only acceptable posture, 
or attitude, for prayer. In fact, prayer in its 
essence requires neither a special form nor language. 
But kneeling is one of the most significant of any of 
the postures, and we believe that any congregation 
which neglects it into oblivion has lost something 
vital in its worship. 

Kneeling as a congregation of worshippers is not 
without its problems. Often it is done habitually and 
noisily, and there is little sense of the reverence 
which is implied in the act of kneeling* There is 
shuffling and even whispering. Disorder among the 
younger during prayer is a near scandal in some con- 
gregations, and kneeling between the pews seems to 
provide the opportunity for some diversions. 

Where such conditions exist, the solution may lie 
in patient teaching and sometimes in a change of order. 
It may well be that a congregation experiencing trouble 
of this sort should use another posture occasionally. 

Kneeling in prayer should be made to be reverential 
in spirit as well as in act. The congregation should 
be encouraged to kneel quietly and to arise from its 
knees the same way. A brief period of silent prayer 
may help. The one who leads in prayer should perhaps 
pause at least until everyone is quiet before he begins. 
Then let his pras^er be with unction, for there is little 
point in kneeling and then to intone a prayer that is 
trite and repetitious. Let the one who leads be heard. 
There is little point also in having him turn awaj^ from 
the audience and pray to a bench, or have the voice of 
one praying in the audience room muffled in the same 
way. We have known audiences to kneel for prayer, 
sometimes for only a minute or two, and have a person 
"lead" in prayer with the audience understanding scarce- 
ly a word that was prayed. Some of these situations 
only breed cynicism in some minds. 

Our plea is that along with attention to reverent 
posture, we restore unction to public prayer. In fact, 


we do well to give thought to both reverence and order 
in our services of worship* 

Adapted from an editorial by J, Ward Shank in the 
June, 1968 " Sword and Trumpet". 


PERFECT — 1. Brought to a consummation or completion; 
having received and possessing all its parts; finished; 
completed. 2. Having all that is requisite to its 
nature and kind; of the best, highest, or complete st 
type; exact or unexceptionable in every particular; 
without blemish or defect. 

STABLISH — To fix; to establish. 

STRENGTHEN — To make strong or stronger; to add 
strength to. 

SETTLE — To be established in a method of life; to 
quit an irregular and desultory for a methodical life; 
to be established in an employment or profession. 

"But the God of all grace, who hath called us unto 
his eternal glory by Christ Jesus, after that ye have 
suffered a while, make you perfect, stablish, streng- 
then, settle you. 

"To him be glory and dominion for ever and ever. 
Amen." (I Peter 5:10,11) 

— Marvin Crawmer 

Long Barn, California 


The Salida Congregation have set November 16th and 
17th for our Fall Love Feast Meeting. A hearty invita- 
tion is extended to members and friends to attend, 

—Daniel F, Wolf 


For ever, Lord, thy word is settled in heaven. 

Psalm 119:89 



Martha Jane Moss Frantz Myers, the last of a family 
of nine children of Aaron. and Catherine Rissinger Moss, 
was born in Huntington County ^ Indiana June 12, 1896* 
She departed this life at Wayne Hospital, Greenville, 
Ohio August 16, 1968 at 10:10 P.M. She had been a 
patient four days after suffering another heart attack 
at the age of 72 years 2 months and 4 days. 

Martha united with the Dunkard Church at the age of 
thirteen. She affiliated with the Old Brethren Church 
in 1961. 

On November 6, 1915 she was united in marriage with 
George Frantz at North Manchester, Indiana. To this 
union were born two sons, Ralph K, and Harold R. Frantz. 
George passed away January 30, 1920. In later years 
she married Banks A* Myers who also preceded her in 
death. One son, Harold Frantz, died in September, 1966. 
He is survived by his widow, Ruth Frantz of West Milton, 
Ohio . 

Survivors include one son, Ralph K. Frantz of Flora, 
Indiana, four grandchildren and four great-grandchil- 
dren, nieces and nephews, and a host of friends. 

She had been In declining health for several years. 
She had worked hard to raise her boys and in helping 
so many others in need and sickness. She had spent 
her later years working in nursing homes caring for 
the aged in Peru and Galveston, Indiana. Then in 1953 
she with her niece, Elma Mocs, founded Rest Haven 
Nursing Home at Greenville, Ohio, from which she re- 
tired in 1956* She enjoyed and spent many happy hours 
caring for those in need. 

A short service was held at the Miller Funeral Home 
in Greenville, Ohio August 19 at 1 P.M. The funeral 
was held Tuesday August 20 at North Manchester, Indiana 
at the West Manchester Church of the Brethren meeting 
house conducted by D. A. Skiles, Elmer Brovant, and 
Melvin Coning. Burial was in the adjacent Cemetery. 

The Family 



How shall we sing the Lord's song 

in a strange land? 
If I forget thee, Jerusalem, 

let my right hand forget her cunning. 
If I do not remember thee, 

let my tongue cleave to the roof of my mouth; 

if I prefer not Jerusalem above my chief joy. 

—Psalm 137:4-6 

The story of Jerusalem in the twentieth century is 
more than the story of a single city. It is the story 
of a people who had been dispersed throughout the 
world for centuries* Down through the ages the Jews 
had not forgotten the land of their fathers. Each 
year at the Passover with the conclusion of the Seder, 
one would hear the promise, "Next year in Jerusalem I"' 
This statement was made down through the centuries in 
the hope that by some miracle — or with the coming of 
the Messiah — they might be restored to their father- 
land. Certainly the fact that the Jewish people had 
maintained their identity even though dispersed through- 
out the world was a miracle in itself. 

Prior to the British victory over the Turks in Pal- 
estine there was little chance that the Jews might be 
permitted to regain control of Jerusalem. However, the 
sparks of Zionism had already appeared. In 1896, 
Theodore Herzl published a book known as Per Judenstaat 
( The J ewish State) in which he proposed a state be 
founded where jews from all over the world could live. 
His efforts were culminated in the foundation of the 
World Zionist Organization with headquarters in Switzer- 
land. Early in the movement it was expected that Great 
Britain would play an important role in the foundation 
of a Jewish state. Indeed, in 1902, the English Sec- 
retary for Colonies offered Uganda, an African colony, 


as a Jewish homeland. This was held to be the answer 
by the more liberal Zionists, Hat there were those who 
felt they could settle for mo less than the land of 

And it shall come to pass in that day, that the 
Lord shall set his hand again the second time to 
recover the remnant of his people y which shall 
be left, from Assyria, and from Egypt, and from 
Pathros, and from Cush, and from Elam, and from 
Shinar, and from Hamath, and from the islands of 
the sea. 

And he shall set up an ensign for the nations, 
and shall assemble the outcasts of Israel, and 
gather together the dispersed of Judah from the 
four-corners of the earth, 

—Isaiah 11:11-12 

The idea of Palestine for a homeland caught fire 
among the Zionists who soon began to work toward this 
goal. It was from this that the Aliya (literally, 
"Going up to Zion") or immigrations to Israel were 
born. The First Aliya "began in 1882 and the Second 
in 1904. However, because the Turks were in control 
of Palestine, only, a relative few were allowed to 

The year 1917 brought joy to the Zionists, for not 
only did the British wrest Palestine from the Turks 
under the leadership of General Allenby, but in a let- 
ter to Lord Rothchild, Arthur Balfour stated, "His 
Majesty's Government view with favour the establish- 
ment in Palestine of a national home for the Jewish 
people, and will use their best endeavours to facili- 
tate the achievement of this object..." This became 
.known to the world as the Balfour Declaration. The 
British continued to hold Palestine under a Mandate 
assigned by the Allied Supreme Council at San Reirio, 
.Italy. . This mandate was officially ratified by the 
League of Nations on July 24> 1922. It was to be ex- 
pected that the Jews, encouraged by the Balfour Declar- 
ation, would press for the expansion of Jewish immigra- 


ticn to Palestine. Naturally, the Arabs living in 
Palestine were expected to oppose any new Jewish im- 
migration. Therefore, by 1935* with the coming of 
60,000 Jews, it was not surprising that the Arabs 
reacted with violent protests which resulted in the 
murderous attacks on Jewish settlements in 193.6 • 

Eaced with the problem of Arab-Jewish enmity, the 
British sent a Royal Commission under Lord Peel to in- 
vestigate the situation. The solution offered by the 
Commission was to partition Palestine into separate 
Arab and Jewish states with the British retaining con- 
trol over such disputed areas as Jerusalem. Although 
the British initially approved the plan for partition, 
it was put aside due to severe Arab opposition. It is 
also interesting to note that it was precisely at this 
time that Neville Chamberlain, Prime Minister of Great 
Britain, was attempting to appease Adolf Hitler, whose 
power was becoming increasingly apparent in Europe. 
As the Arab nations were loosely alligned with Hitler, 
who was showing signs of increasing anti-semitism, the 
British felt it expedient to soft pedal the previously 
announced plans for a Jewish homeland. Thus in 1939, 
in an about face of foreign policy, the British pub- 
lished the White Paper which declared that Jewish im- 
migration to Palestine would be limited to 7*5 > 000 over 
the next five years. This unfortunately cut off an 
avenue of escape for the millions of European Jews who 
were about to come under Hitler* a merciless plan for 
"the final solution to "the Jewish question." 

The outbreak of World War II forced the Jews to side 
with the British although many considered this a pain- 
ful choice as they felt the British had reneged. Under- 
standably, they were united against Hitler and the 
Arabs who were determined to exterminate them. Thus 
while Jewish units were campaigning in Europe against 
the Germans and Italians, the Hagana (originally a 
volunteer underground defense organization) assumed 
the task of aiding Jewish refugees from Europe to en- 
ter Palestine, legally or illegally. In addition, the 
Palmach (striking force) was organized under British 


sanction to oppose any German invasion of Palestine. 
Meanwhile, with an eye to the future, the- foresighted 
David Ben-Garion journeyed to the United States, right- 
ly observing that the mantle of world leadership would 
pass from Britain to the United States at the conclu- 
sion of the war. He was able to enlist the unanimous 
support of American ^Zionists in May, 1942, a victory 
which would result in enormous financial support for 
hhe Jewish cause in Palestine. , : ; 

Following the close of World War II, the Jews began 
to arm for what they considered to be inevitable con- 
flict with the. Arabs of Palestine and the neighboring 
states. As the United States was in the process of 
disarming,, the Jews were able to obtain vital machin- 
ery for the manufacture of weapons. In addition, both 
France and Czechoslovakia agreed to sell munitions to 
the Zionists. Using both the Palmach and the Hagana 
as a base, the Jews began, in clandestine fashion, to 
insure that every Jewish settlement, no matter how 
small, was capable of defending itself. 

As the time the British mandate over Palestine 
was drawing to a. close, the problem of Palestine gained 
international recognition. In the United Nations, 
after much discussion, the proposal for partition of 
Palestine received greater than the two-thirds major- 
ity^ needed to pass in the General Assembly. Under the 
verms of this plan, the Jews were to receive the Valley 
of Jezreel, Eastern Galilee $ the Coastal Plain, and the 
Eegev; Jerusalem was to be under international control; 
\nd the Arabs were to receive the Gaza Territory, Gen- 
eral Palestine, and We stern Galilee. While the Jews 
were filled with rejoicing, the Arabs declared that 
they would oppose the formation of any Jewish state 
with all their strength. 

And I will bring again the captivity of my 
people of Israel, and they shall build the waste 
cities, and inhabit them; and they shall plant 
vineyards, and drink the wine thereof;, they 
shall also make gardens, and eat the fruit of 


And I will plant them upon their land, and they 
they shall no more be pulled up out of their 
land which I have given them, saith the Lord thy 
thy God. 

—Amos 9:14-15 

The year that followed the adoption of the partition 
plan was one of extreme testing for the Zionists in 
Palestine. True to their word, the Arabs soon began 
unleashing terrorist attacks. Generally these were 
limited to larger cities and well-travelled roads 
making communication difficult for the Jews. Only in 
Haifa did the Jews have complete control. But in spite 
of being outnumbered and outgunned, not one Jewish 
settlement was abandoned or destroyed. By this time 
the British seemed to have lost the will to exercise 
the terms of the almost defunct mandate, and promise 
after promise was broken. 

British control finally ended on May 14, 1948. On 
that day, David Ben-Gurion publicly read Israel's 
Declaration of Independence. Even as the Declaration 
was being read and Israelis were rejoicing in the : . 
streets, word was received that the Arabs were massing 
large numbers of troops on the southern, eastern, and 
northern borders. The next day brought air attacks 
to Tel Aviv. The new nation had declared it indepen- 
dence, but the unanswered question was whether it could 
establish itself as a viable state. 

Although it had not been thought possible, the 
Israelis were able to hold their own. The Arabs had 
not counted on the intense desire of the Jews to see 
Israel reborn. (To be continued next issue) 

—Glen Shirk 

San Francisco, California 

(Continued from page 16) 

you so fearful? How is it that you have no faith?" 

And the disciples were very much afraid and said one 
to another, "What- manner of man is this, that even the 
wind and the sea obey Him." 

What a wonderful Saviour we have! Don't you think 
so? — Rudy Cover 


' " CHILDREN'S PAGE " " Mark 4:35-41 

One day as Jesus was teaching the people by the Sea 
of Galilee there were so many people that He sat in a 
boat a little way out in the water close to the shore. 
As .evening drew near He said to- His disciples', "Let's 
go over to the other side of the lake," The disciples 
then sent the people away because Jesus needed to rest. 
Tired out, Jesus lay down in the back of the boat with "• 
His head on a pillow and was soon fast asleep. 

It was a beautiful evening and other boats were go- 
ing across the lake, too — no doubt filled with people 
who wanted to follow Jesus wherever He might go. The 
sun went down, the. stars came out, and a gentle breeze 
filled the sails, carrying all the boats toward the 
land of the Gadarenes. 

Suddenly, the weather changed, even as it does on 
Galilee today* A. storm swept down the mountains turn- 
ing the peaceful lake into a wild and dangerous sea. 
Lightning flashed. Thunder roared. The wind became 
a hurricane making great waves that swept over the 
boats filling them with water. So hard was the storm 
that even- Peter, James, John and the other disciples 
were frightened, and they had fished in the lake since 
they were boys. This was the worst storm they had ever 
seen. They felt sure the boat would sink. 

Then they remembered Jesus — Jesus who could do any- 
thing! He was still asleep; the terrific storm had 
not even wakened Him! 

The disciples didn't want to disturb the Master, but 
as the water rose higher in the boat and all hope was 
gone, they felt they could stand it no longer. Shout- 
ing above the noise of the gale, one of them said, 
"Master, don't you care that we perish?" 

Jesus stood up in the water that was splashing in 
the boat. Looking around at the dark and angry sky 
and fearful waves, He said to the sea, "Peace, be still." 
Suddenly there was a great calm and the wind stopped 
blowing. And Jesus said unto His disciples, "Why are 

(Continued on page 15) 


VOL.15 NOVEMBER, 1968 NO. 11 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2; 1 1 


I thank Thee, Lord, in tuneful lays, 
My great Redeemer in the skies, 

To sing Thy glory and Thy praise 
To Thee in joy I lift my eyes. 

For every needed earthly good, 
Thy bounty poured by loving hand: 

Shelter, and such delicious food 
In plenty over all the land. 

Good health and strength I owe to Thee, 
Thy kind protection, "all the way, 

Helping that sin's dark shadows flee, 
That I may walk in brighter day. 

Thy greater, deeper blessings feel, 
Aided by brothers kind and true, 

Thy power to all our sorrows heal, 
Thy watchfulness in all we do. 

Thy Word and promises so true, 
A gleam beyond the setting sun, 

Through faith r s dark glasses take a view 
Of home, when all our race is run. 

But ohl Thy work so great and high, 
Thy love to bring salvation down, 

Upon the cross to bleed and die, 

Then rise, that we may gain the crown. 

— J. I. Cover 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Uslie Cover; Consulting Editor: Daniel F. Wolf. 

WHEEE thanksgiving begins 

The psalmist David was in the M slough of despond." 
Giant Despair had overcome him. In graphic and grip- 
ping language he says, "The sorrows of death compassed 
me j and the pains of hell gat hold upon me: I found 
trouble and sorrow. 11 (Psalm 116:3) In desperation he 
cries unto the Lord and receives deliverance — H For 
thou hast delivered my soul from death , mine eyes from 
tears, and my feet from falling." (verse 8} It is 
then he becomes occupied with the question of where 
thanksgiving begins. He asks, "What shall I render 
unto the Lord for all his benefits toward me?" 

This is the question of a man who has had a fresh 
revelation of God. This is the heart cry of a man 
who has had dealings with God and has discovered cer- 
tain things about God that overwhelm him with a sense 
of wonder and worship. This is the testimony of a man 
who has come from a state of despair and disillusion- 
ment to an experience of praise and thanksgiving. 

But where did his thanksgiving begin? Picture again 
the psalmist as he awaits execution in the cell of the 
condemned. He had been found guilty of breaking 
Heaven 1 s laws. It is the eleventh hour. He cries unto 
the Lord for mercy. Mercy intervenes with pardon 
royal 5 liberating him from his dungeon experience, and 
setting him gloriously free. Listen to his song of 
testimony and thanksgiving springing forth from his 

"I love the Lord, because he hath heard my voice 
and my supplications. Because he hath inclined his 
ear unto me, therefore will I call upon him as long as 
I live... .1 will walk before the Lord in the land of 
the living... I will offer to thee the sacrifice of 
thanksgiving, and will call upon .the name of the Lord.." 

As one reads and ponders over the experience and 


testimony of David, two things become strikingly clear: 
thanksgiving begins with deliverance, and thanksgiving 
begins with the reaping of benefits from the Lord. 


Thanksgiving begins with deliverance from sin . The 
Apostle Paxil was apparently in a great dilemma. (Rom. 7) 
That which was right and ought to be done, he was 
powerless to do. That which was wrong and ought not 
to be done, he did without trying. Suddenly, and with 
dismay, he recognizes himself as being a slave to sin. 
In great anguish we hear him cry, n 0h wretched man 
that I am! who shall deliver me from the body of this 
death? 11 In answer to his question he replies, "I 
thank God through Jesus Christ our Lord." 

As an evangelist, it has been my privilege to kneel 
by the side of many souls seeking deliverance from sin. 
The sinner, often in tears, pleads for mercy as he con- 
fesses his sins before the Lord. Then comes the climac- 
tic moment when the burden of sin is gone and the con- 
demned one claims victory in Christ. Immediately his 
heart responds in praise and gratitude to God. Deliv- 
erance from sin produced the fruit, of thanksgiving. 

Thanksgiving begins with deliverance from physical 
affliction . There came a day when John the Baptist 
sent two of his disciples to Jesus for verification of 
His divinity. Jesus replied by confirming His mira- 
culous powers — "the blind receive their sight, and the 
lame walk, the lepers are cleansed, and the deaf hear, 
the dead are raised up, and the poor have the gospel 
preached to them." (Matthew 11:5) To most of these 
recipients of healing grace it became an occasion for 
profuse thanksgiving. 

Notice the reaction of the blind man In Luke 18. 
"Jesus said unto him, Receive thy sight. ..And immedi- 
ately he received his sight, and followed him, glorify- 
ing God." 

On another occasion Jesus healed a paralytic. Not 
only did the delivered one give thanks to God, but 
many about him glorified and praised God. Deliverance 


from physical affliction produces the fruit of thanks- 

Thanksgiving begins with delivera nce from crisis 
experiences . Gun in hand;, I descended the mountain 
deerless and weary only to discover I was lost — a 
crisis experience. The urge to run became very strong. 
Then I called upon the Lord and He delivered me. Im- 
mediately I prayed a prayer of thanksgiving, 

Daniel was in a crisis experience when he was de- 
livered to the den of lions. But Daniel was set free. 
"My God hath sent his angel , and hath shut the lions 1 
mouths, that they have not hurt me..., M says Daniel, 

If you are like me, you have probably often wondered 
what Daniel prayed while in this crisis experience. 
Someone has suggested he may have used part of Psalm 
34. "I will bless the Lord at all times: his praise 
shall continually be in my mouth..;' 1 Quite a possibil- 
ity.. Regardless of what he prayed, we can be sure he 
prayed a prayer of thanksgiving. Deliverance from 
crisis experiences will produce the fruit of thanks- 
giving ; 


"I have nothing to be thankful for," said a very 
depressed man to a minister. 

n Come with me. H replied the clergyman. n I ! m going 
visiting to an institution for the aged.* 1 

He accepted. Thejr went from bed to bed visiting 
many pitiable old people. Some were dim of sight, and 
some were quite deaf. Some were imbecile, and in some 
their reason was partly impaired. 

When the minister and his depressed friend were 
again outside, the friend said, "I don't think I 1 11 
ever grumble again. I can seel I can heart I have 
my reason unimpaired! I can think and plan and pray. 
I am not well off, but I have enough. I have a roof 
over my head, and food that I have bought on my table. 
Thank You, Father, for all Your benefits toward me. n 

All men receive benefits from the Lord, but like our 
depressed friend, we are often too slow in recognizing 


them. David recognized his blessings and asked, "What 
shall I render unto the Lord for all his benefits to- 
ward me?" Frdm these benefits stemmed much of his 
thanksgiving* •..-.. 

In this portion I shall name a few benefits we re- 
ceive from the Lord and suggest ways we can express 
thanks . 

The b enefit of life. God has given us the gift of 
life. In gratitude for God ! s gift of life to' us 'we 
should share that gift with others. Emerson said it 
well: "Rings and jewels are not gifts, but apologies 
for gifts. The only true gift is a portion of thyself. 

"We give of ourselves when we give gifts of the 
heart: love, kindness } joy,- understanding, sympathy, 
tolerance, forgiveness. . . 

"We give of ourselves when we give gifts of the 
mind: ideas, dreams, purposes, ideals, principles, 
plans, inventions, projects,, poetry... 

"We give of ourselves when we give gifts of the 
spirit: prayer, vision, beauty, aspiration, peace, 

"We give of ourselves when we give gifts of words: 
encouragement, inspiration, guidance, counsel... 

"We give of ourselves when we give the gift of time: 
when we are minute builders of more abundant living for 
others..." (from "The Art of Living" by Wilferd A. 
Peterson. )• 

The benefit of h ealth . The Apostle Paul asks, 
"What? know ye not that your body is the temple of the 
Holy Ghost which is in you, which ye have of God, and 
ye are not your own?... Therefore glorify God in your 
body, and .in your spirit, which are God's." (I Corin- 
thians 6:19,20) According to Paul, we express our 
gratitude to God for this benefit by the care and re- 
verence we show our bodies. 

The benefit of God's Word . David said, "The en- 
trance of thy words gi\'eth light..." (Psalms 119:130) 
What a benefit! We should express our thanksgiving 
as David did — "Thy word have I hid in mine heart, that 
that I might not sin against thee." 


The benefit of public worship . Three years ago I 
was deprived of church attendance for a period of time 
"because of a physical disability. Only then did I 
realize how important a place the church filled in my 
life. Our gratitude for this benefit should be ex- 
pressed by regular attendance at the services and by 
active participation in the activities of the church. 

The benefit of talents and abilities . Thanksgiving 
should begin with these blessings too. Express your 
thanks by accepting them as obligations to-be invested 
for the good of others. 

The listing of benefits and the considering of ways 
to express our thanks should be -an activity engaged in 
by every reader. Why not take pencil and paper and add 
some of your blessings to the few I have, already sug- 
gested? Then ask yourself how you might express your 
thanks for these benefits. It could be a rewarding 


So far as thanksgiving is concerned, the mass of 
people can be divided into two classes: those who take 
things for granted and those who take things with grat- 
itude. On which side of Thanksgiving are you? 

The art of thanksgiving is thanksiiving. Thanks- 
giving begins with deliverance from sin, physical af- 
fliction, and crisis experiences. It also begins with 
a recognition of God T s benefits toward us. In light of 
this thought, "Where Thanksgiving Begins, " keep in 
mind the philosophy of Albert Schweitzer: "In gratitude 
for your own good fortune you must render some sacri- 
fice of your life for another." 

—By Glen M. Sell 

From the "Gospel Herald" 
__ 1967 

Christians should talk much of what Christ has done 
for them but little of what they have done for Christ. 

Man is lost, not just because he has sinned, but 
because he has refused God's remedy for sin. 

— Selcted 



More than nineteen hundred years ago there was a 
Man born contrary to the laws of life , This Man lived 
in poverty and was reared in obscurity. He did not 
travel extensively. Only once did He cross the boun- 
dary of the country in which He lived; that was during 
His exile in childhood. 

He possessed neither wealth nor influence. His 
relatives were inconspicuous, and had neither training 
nor formal .education, t ! 

In infancy He startled a king; in childhood He 
puzzled doctors; in manhood He ruled the course of 
nature, walked upon the billows as if -pavements', and 
hushed the sea to sleep. 

He healed the multitudes -without medicine and made 
no charge for His service. 

He never wrote a book, and yet all the libraries of 
the country could not hold the books that have been 
written about Him, 

He never wrote a song, and. yet He has furnished the 
theme for more songs than all the songwriters combined. 

He never founded a college,. but all the schools pit 
together cannot boast of having as many students. 

He never marshaled an army, nor drafted a soldier, 
nor fired a gun; and yet no leader ever had more vol- 
unteers who have, under His orders, made more rebels 
stack arms and surrender without a shot fired. 

Ha never practiced psychiatry, and yet He has healed 
more broken hearts than all the' doctors far and near. 

Once each week the wheels of commerce cease their 
turning and multitudes wend their way to worshiping 
assemblies to pay homage and respect to Him. 

The names of the past proud statesmen of Greece and 
Rome have come and gone. The names of the past scier*- 
tists, philosophers, and theologians have come and 
gone; but the name of this Man abounds more and more. 
Though time has spread nineteen hundred years between 
the people of . this generation and the scene of His 
crucifixion, yet He still lives, Herod could not 


destroy Him, and the grave could not hold Him. 

He stands forth upon the highest pinnacle of heaven- 
ly glory, proclaimed of God, acknowledged by angels, 
adored by saints, and feared by devils, as the living, 
personal Christ, our Lord and Saviour, 

We are either going to be forever with Him, or for- 
ever without Him. It was the incomparable Christ who 

'"■Behold, I* stand at the door, and knock: if any 
man hear my voice, and open the door, I will come into 
him, and will sup with him, and he with me." (Revela- 
tion 3:20) 

"I am the way, the truth, and life: no man cometh 
unto the Father, but by me." (John 14: 6 J 

— Selected 


You may sing of the beauties 

Of mountain and vale, 
Of the silver streamlets 

And flowers of the dale, 
But the place most delightful 

This earth can afford 
Is the place of devotion, 

The house of the Lord. 

You may value the friendships 

Of youth and of age 
And select for your comrades 

The noble and sage, 
But the friends that most cheer me 

On life J s rugged road 
Are the friends of my Master, 

The children of God. 

— Selected by Stella Flora 

Salvation is free for you because soneone else has 
paid the required price. — Selected 



We thank Thee, Lord, as we see 

Thy promise fulfilled again; 
That seed-time and harvest shall ever be 

As long as the earth shall remain. 

We thank Thee, Lord, that Thou dost give 

Us more than what we need; 
That we might help others to live 

By helping the hungry to feed. 

We thank Thee,, Lord, we give Thee praise 

For each day of the season past; 
And pray that Thou wilt continue to bless 

As long as time and life shall last. 

We thank Thee, Lord, for this fair land, 

For the freedom to worship Thee; 
But evil days are close at hand; 

Give us strength, Lord, to faithful be. 

We thank Thee, lord, for the gospel story. 

For the bread and water of life; 
For the promise of a home in glory. 

Free from all sin and strife. 

We thank Thee, Lord, for length of days, 

For friends, and children true; 
For saints that walk in wisdom 1 s ways 

And those that have Life anew. 

We thank Thee, Lord, for Thy great love, 

And for salvation 1 s plan; 
That Jesus left His fair home above 

To give His life for fallen Man. 

We thank Thee, Lord, for Thy great power 
To raise to life those that sleep; 

And as we wait for that great hour, 
We pray Thee, Lord, our souls to keep. 

By Henry Siegrist in "The Church Correspondent" 



ABUNDANT— 1. Plentiful; in great quantity; fully 
sufficient* 2. Abounding; having in great quantity; 
overflowing with.* 

How we do love to see, or to be assured that there 
is an abundance of good things, even in that which 
pertains only to our physical needs or enjoyment* The 
wonderful word "abundance* 1 is used many times in Holy 
Writ, often in regards to God's mercy, His grace, and 
blessings through Jesus Christ, our Savior. 

As we enter this Thanksgiving season, let us be 
abundantly, thankful to Him who has provided in abun- 
dance all things that are needed, both temporal and 

"Now unto him that is able to do exceeding abundant- 
ly above all that we ask or think, according to the 
power that worketh in us, unto him be glory in the 
church by Christ Jesus throughout all ages, world with- 
out end, Amen, : (Ephesians 3:20,21} 

— Marvin Crawmer 


"Bake me a cake first I" said Elijah to a widow 
woman facing starvation. 

What a request to make! Surely he, a prophet, knew 
that the woman and her son had barely enough for a meal 
or two for themselves! What right had he to ask for 
their food? Well, read the Biblical account and you* 11 
discover that God was going to do a miracle for this 
widow woman. But before He would perform it, she had 
to trust and obey. 

When she was willing to do her part, the Lord mira- 
culously multiplied the oil and. meal until there was 
ample food. God will be no man's debtor I 

Perhaps you want God to do something for you. But 
are you willing first of all to do something for Him? 
Are you willing to put Him first in your financial 
affairs? —From the "Log of the Good Ship Grace" 



Although it had not been thought possible > the Is- 
raelis were able to hold their own. The Arabs had not 
counted on the intense desire of the Jews to see Is- 
rael reborn — a desire that had survived countless per- 
secutions through the centuries. By the end of the 
year the Israelis had established control over the 
land allotted them by the United Nations and had added 
a third more. In addition, the Egyptians were asking 
for a truce. The year 1949 brought a series of Armis- 
tice Agreements between Israel and her Arab neighbors 
which allowed an uneasy peace to settle over the land. 
However, the Arab leaders refused to recognize the 
existence of the State of Israel and vowed to continue 
the struggle to undermine its existence. To this end 
an economic boycott against Israel was effected by the 
Arab League, 

At the conclusion of the War of Independence , the 
Old City of Jerusalem was occupied by the Arabs, while 
the New City was under the control of the Israelis. 
Thus Jerusalem became a divided city. Although the 
Israeli government had used Tel Aviv as capital of the 
new state as a matter of expediency, Jerusalem was de- 
clared to be the capital from the foundation of the 
state. The status of Jerusalem was further confused 
by the insistence of the Soviet Union in November, 1949 
that the United Nations General Assembly proceed with 
the plan for international- control of Jerusalem which 
had been a part of the original partition plan. This 
was interesting in view of the fact that the recently 
concluded war had negated the borders established by 
that plan. However, in December, 1949 the Special 
Political Committee of the United Nations General 
Assrembly approved the internationalization of a terri- 
tory of some seventy square miles which included Jeru- 


salem. This decision was considered by many to be the 
greatest blunder that the world organization had made 
up to that time as there was no means by which the de- 
cision could be carried out. Consequently no action 
was taken although many modifications of this proposal 
were to be discussed in the future* 

But they that wait upon the Lord shall renew 
their strength; they shall mount up with wings 
as eagles; they shall run, and not be weary; and 
they shall walk, and not faint. 

—Isaiah 40:31 

The conclusion of the War of Independence made it 
possible for the government of Israel to turn to its 
original purpose— the establishment of a home for all 
jews— with new vigor. Those Jews who had been interned 
in the British Detention Camps on Cyprus were taken to 
Haifa and Tel Aviv even while these cities were still 
under attack. Altogether the survivors of these camps 
'numbered 300,000. From all over the world Jews came 
to the. state so that by the time it' was four years old 
700,000 Jews had been added to the original 650,000 at 
the time of Declaration. In one of the greatest air- 
lifts of all time, the Yemeni Jews, 45,000 strong, 
migrated en bloc to Israel. To these people^, many of 
whom had never before seen an airplane, the prophecy 
of "Isaiah was surely fulfilled. Other airlifts such 
as Operation Magic Carpet and Operation All Baba brought 
thousands of Jews from Iran and Iraq. In July, 1950 
the Knesset, or Parliament, passed the Law of the Return 
which stated that It was not the State which conferred 
the right of return but that this was the inherent 
right of every Jew by virtue of the fact that he was 
a Jew. 

Keep not thou silence, God: 

hold not thy peace, and be not still, God: 
- *■ 'For, lo, thine enemies make a tumult: 
1 :-r ; and they that hate thee have lifted up the head. 
.:. 'They have taken crafty counsel against thy people, 


and consulted against thy hidden ones. 
They have said, 

Come, and let us cut them off from being a nation; 
that the name of Israel may be no more in remem- 

— Psalon 83:1-4 

Although Israel had won its independence, it was 
necessary to remain vigilant, for the Armistice Agree- 
ments were shaky at best. This was shown in 1956 when 
war again broke out In the Middle East. Since the War 
of Independence , Egypt had undergone a drastic change 
in government with Gamal Abdul Nasser as its Chief of 
State, To this end he changed the name of Egypt to 
the United Arab Republic and formed an uneasy confed- 
eration with Syria and Yemen. Once again the British, 
this time under the leadership of Sir Anthony Eden, 
seemed to side with the Arabs, suggesting that Israel 
compromise with the Egyptians by ceding some super- 
fluous territory near Gasa to Egypt. Finally the 
British, along with the French, were brought to side 
with Israel when Nasser nationalised the Suez Canal, 
In a swift campaign under the able leadership of Moshe 
Dayan the Egyptians were routed and the Israelis oc- 
cupied the Sinai Peninsula to the east bank of the Suez 
Canal. This proved that the Israelis were still cap- 
able of defending themselves and were determined to 
remain in their homeland. However, under pressure 
from the Soviet Union and the United State s^ they were 
forced to draw back to the original armistice lines. 

Although Israel had twice defended her right to 
exist in the Middle East, a stiffer test was yet to 
come. Even thought defeated, Nasser began to re-arm 
and plan for the time when the Arabs would again be 
strong enough to renew hostilities with Israel. As 
time passed, the number of incidents along the Gaza 
Strip began to increase. Once again Jewish farming 
communities were shelled from the Golan Heights of 

With the promise of backing from the Soviet Union 
and as nominal head of the Arab League, Nasser again 


began to put pressure on Israel in 1967. First there 
was the replacement of United Nations forces patrolling 
x,he Israeli-Egyptian border with Egyptian troops , fol- 
lowed by an announced blockade of the Gulf of Aqaba 
and Israels port of Eilat. What followed became known 
to the world as the "Six Days War" in June, 1967 » Once 
again Israeli troops occupied the Sinai Peninsula with 
lightning speed. This was made possible by the uncanny 
accuracy of the bombardiers of the Israeli Air Force 
which destroyed most of the Arab planes before they 
could get off. the ground, quickly establishing Israeli 
air superiority. Thus once again was fulfilled the 
prophecy, "The Lord hath mingled a perverse spirit in 
the midst thereof: and they have caused Egypt to err 
in every work thereof, as a drunken man staggereth in 
his vomit." (Isaiah 19:14) 

The occupation of Sinai was not the sole outcome of 
the Six Days War, however. While the world watched in 
wonder and pondered what could be done, the Israelis 
were bent on forming their own solution. With the same 
swiftness that brought Egypt to its knees, Jordan and 
Syria were attacked. It was only a matter of hours 
before. the Shofar announced at the Wailing Wall that 
once again the Jews were in possession of the Holy 
City. The conquest of the Golan Heights and the west 
bank of the Jordan. completed the military objectives 
of the Israelis. It was a very short time until Jeru- 
salem was proclaimed a united city again with the an- 
nexation of the old city by Israel. This has caused 
many ,to examine the words of Jesus closely in Luke 
21:2*4> "And they shall fall, by the edge of the sword, 
and shall be led away captive into all nations: and 
Jerusalem shall be trodden down of the Gentiles, until 
the times of the Gentiles be fulfilled. 11 

Although more than a year has passed since the Six 
Days War, Israel still retains possession of the ter- 
ritories which she conquered at that time. In spite 
of world opinion she has refused to leave these lands 
until she can have assurances that her position as a 
nation will no longer be threatened by the Arabs. As 


of this writing there are still many unanswered ques- 
tions concerning Israel and the Middle East. However, 
it seems increasingly certain that as long as it is 
militarily possible , Israel will refuse to part with 
Jerusalem, In the words of Defense Minister Mo she 
Dayan, "We have returned here never to part with Jeru- 
salem." As time passes, Israel appears more and more 
reluctant to part with other occupied territory, par- 
ticularly the west bank of the Jordan which is held by 
many to be Israel's by divine right. It will be in- 
teresting and indeed a privelege for the people of this 
age to watch the events of history as they unfold in 
the Holy Land. 

When the Lord turned again the captivity of Zion, 

we were like them that dream. 
Then was our mouth filled with laughter, 

and our tongue with singing: 

then said they among the heathen, 

The Lord hath done great things for them. 
The Lord hath done great things for us; 

Whereof we are glad. 

—Psalm 126:1-3 


1. Israel: Years of Challenge , David Ben-Gurion 

2* Inside Jerusalem: City of Destiny , Arnold Olson 

3* Isr aeli /Arab Conflict and the Bible , Wilbur M. Smith 

£• Israel Act III , Richard Wolff 

5* History o f the Jews, Cecil Roth 

—Glen Shirk 

San Francisco, California 

This concludes the series of historical articles 
on Jerusalem. I know we all appreciate this fine work 
by Brother Glen. He has consented to start another 
historical series in our next issue on n The Crusades' 1 . 

— L.C. 


After Jesus had calmed the storm on the sea of Gali- 
lee, He arrived in the land of the Gadarenes. Stepping 
ashore , Jesus was met by a man who was a lunatic or a 
crazy -man* The Bible says this man had an unclean spir- 
it. This means that instead of having the Holy Spirit 
■ to guide Him; he was possessed with many evil spirits 
which caused him to lose his self-control. It 'is no 
wonder that his spirit was unclean! This crazy man 
lived among the tombs in a graveyard , and he was so 
strong that no one could tie him up. They had even 
tried to bind him with chains so that he wouldn't harm 
anyone, but he would break the chains. Day and night 
he wandered in the mountains and in the tombs , crying 
and cutting himself with stones. I don't suppose any- 
one could be in a worse condition. 

Then came the day when he met Jesus. When the crazy 
man saw Jesus , he ran and worshipped Him and begged 
Jesus not to torment him. You see, this man was full 
of evil spirits, and they were trying to persuade Jesus 
to leave them alone. But Jesus said, "Come out of the 
man thou unclean spirit. " Now the evil spirits knew 
they had to go, so they begged Jesus to let them enter 
a herd of pigs close by. Jesus said, "Go." And what 
do you think those pigs did? There were two thousand 
of them, and they all ran down a steep place to the 
sea and were drowned.' - • 

The men that were taking, care: of : the pigs went to 
their town and told what happened, and the people came 
out and saw the man who had been crazy, sitting with' 
Jesus and in his right mind. ■ * ■ 

Two thousand pigs are a lot of pigs, and the people 
were so concerned about losing them that they forgot 
about what a wonderful thing Jesus had done for the man 
who had been crazy.; They asked Jesus to go away, and 
the man who had been healed asked Jesus if he could go 
along. Jesus got back in v the boat and said, "Go home 
to your friends, and tell them how. great things the 
Lord has done for you..." 

And the man went back to his home town and told 
everyone what Jesus had done for him. Jesus can do 
anything! —Rudolph Cover 


VOL. 15 DECEMBER, 1968 NO. 12 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Thou didst leave Thy throne, and Thy kingly crown, 

.When Thou earnest to earth for me; 
But in Bethlehem 1 s home there was found no room 

For Thy holy nativity. 

Heaven 1 s arches rang, when the angels sang, 

Of Thy birth, and Thy royal decree; 
But in lowly birth didst Thou come to earth, 

And in greatest humility* 

Foxes found their rest, and the birds had their nests 

In the shade of the forest tree; 
But Thy couch was the sod, Thou Son of God, 

In the deserts of Galilee, 

Thou earnest, Lord, with the living Word 

That should set Thy people free; 
But with mocking and scorn, and with crown of thorn 

Did they take Thee to Calvary* 

•When the heavens shall ring and its choirs shall sing, 

At Thy coming to victory, 
Thou wilt call me home, saying "Yet there is room, 11 

There is room at my side for Thee. 

Oh, come to my heart, Lord Jesus I 

There is room in my heart for Thee. 
Oh, come to my heart, Lord Jesus, cornel 

There is room in my heart for Thee. Amen. 

—Emily E. S. Elliott, 1836-1897 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $2 .50 per year. Sample copies 
sent free on request. Publishing Editor: Uslfa Cover; Consulting Editor: Danie! F, Wolf. 


To tell the story of Mary we should start with the 
ancient prophecy to Adam and Eve. When Eve mistakenly 
followed the serpent's lying tongue in the Garden of 
Eden, God gave them a brief summary of the life purpose 
of Mary and her Son when He said to the serpent, "I 
will put enmity between thee and the woman, and between 
thjr seed and her seed; it shall bruise thy head, and 
thou shalt bruise his heel. M 

Following this prophecy were several thousand years 
of enmity between the seed of the -woman and the seed 
of the serpent. But there appeared no seed to bruise 
the serpent's head. Then through I&aiah came another 
prophecy regarding the birth of .the Saviour. Isaiah 
7:14 says, "Therefore the Lord himself shall give you 
a sign; Behold, a virgin shall 'conceive, and bear a 
son, and shall call his name Immanuel." This sign to 
tp the people was to be a supernatural conception by 
a virgin. But the great importance of this prophecy 
lies in the interpretation -of the name, Immanuel. 
According to Matthew 1:23 it means, "God with us." 

Mary had a royal .ancestry. King David was her fore- 
father. Aside from this,. her situation did not indi- 
cate that her son would be a king or even a great man. 
Her home was Nazareth, a despised city of Israel, about 
which it was said by orthodox Jews, "Can any good thing 
come out of Nazareth?" Likely her family was not 
wealthy as she was "espoused to a carpenter — a working 
man. There was a trait that was outstanding in thjs 
girl and her husbarid~to-be. It was piety. They were 
good Israelites. Joseph was a just man. And Mary had 
this testimony from the angel Gabriel that she was 
"highly 'favoured of God." She was chosen and prepared 
among so many for this great' event that was about to 
happen and for which all generations would call her 



The first announcement to Mary was from an angel of 
God: "And in the sixth month the angel Gabriel was 
sent from God unto a city of Galilee, named Nazareth, . 
To a virgin espoused to a man whose name was Joseph of 
the house of David; and the virgin's name was Mary." 
What followed was to change the life of this young . ■ 
woman and the history of the world. Gabriel told her. 
she was to bear a son without an earthly father and , 
that he would be called the Son of God. 

What a surprise this must have been to Mary. "How 
shall this be?" she questioned. The angel told her 
it would be accomplished by the p^wer of the Highest 
and reminded her, u Por with God nothing shall be im- 
possible. And Mary said, "Behold the handmaid of the 
Lord; be it unto me according to thy word." 

The angel left but he had given her other newst . 
*Her cousin, aged, barren Elisabeth would within four 
months also bear a son. Here was comfort for Mary. 
Women need to share news — especially such important 
news as this. She visited Elisabeth and; stayed with 
her three months. 

As we know, Elisabeth 1 £ son was John the Baptist, , 
forerunner of the Christ. He was, to turn the heart ,. 
of the fathers to the children and the heart of the - 
children to their fathers -to prepare the way for the 
Messiah. The account of John's* birth and of Mary 1 s 
visit with Elisabeth* is told in Luke 1. , 

Finally came the day when Jesus; would -be horn. The 
hospital for Mary was a Bethlehem stable and the cradle 
for Jesus was a manger. But angels announced this 
lowly birth to nearby shepherds and wise men from far 
away took notice of His star and came to see. For 
this was the good tidings of great joy to all people. 
The Saviour is born I 

From their ordinary, humble lives, Mary and Joseph 
were suddenly called upon to be guardians of this 
special Child. God gave them messages and signs from 
angels to direct them in this work. 

But there was trouble ahead. Though this birth 


meant good news to the world — the bruising of the ser- 
pent' s head — there was still the other part of the 
prophecy-~the bruising of the heel of the seed of the 
woman. Satan was not giving up yet. Simeon, prophesy- 
ing in the temple, blessed the little family and then 
told' Mary, "Behold, this child is set for the fall and 
rising again of many in Israel; and for a sign which 
shall be spoken against; (Yea, a sword shall pierce 
through thy own soul also,) that the thoughts of many 
hearts may be revealed." Mary had this and many other 
sayings to keep in her heart as she saw her son grow 
and as she wondered how He would accomplish God's 
will and fulfill these prophecies. 

Mary filled an .important place in God's work of the 
incarnation o& the Saviour • But she has been idolised 
for it by a great part of those who are called Chris- 
tians. Men have pronounced that Mary, too, was con- 
ceived without a human father. This was not prophesied* 
As proof that it is false and that Mary was an ordinary, 
though pious, young Jewish girl, see her surprise and 
wonder (Luke 1:29 and 34) when the angel told her of 
the miracle that would happen to her. She was not a 
partner in creation — not the "mother of OodJ ! She was 
the mother of the man, Christ Jesus, who was eternal 
and pre-existent but who still must be born of a woman 
that He might bear our sins in his own body of the tree. 

To be mother of Saviour was an honor indeed, but 
listen to the words of the Saviour. (Matthew 12:46-50 
and Mark 3:31-35) When He was teaching the people, 
someone told Him His mother and brethren stood outside 
wanting to speak to lim, "He stretched forth his hand 
toward his disciples, and said, Behold my mother and 
my brethren! For- whosoever- shall do the will of my 
, Father which is in heaven, the same is my brother, and 
sister and mother. He loved His mother but wanted us 
to know that the physical relationship is far trans- 
cended by the true bond of doing the Father's will. 

The sword indeed pierced through Mary's soul when 
her Son was taken to be 'crucified as the offering for 
sin when the serpent's head would -be .bruised and the 


light would shine so far— even to the Gentiles. Hang- 
ing on the cross, Jesus provided for the grief -torn 
Mary, John, the loving disciple was to be to her as a 
son and she as his mother. Hereafter, Jesus would be 
g]«dfied. His days as son of man were past. Mary 
had been His mother" till this time but now He. would . 
ascend to His Father and take again His position, as 
co-creator, but now also as Eternal Redeemer and Great. 
High Priest, John must now fill the place as the son 
of Mary. 

Once more we have record of Mary, She is found 
with the disciples .in the upper room tarrying in 
Jerusalem* Here they continued in prayer and supina- 
tion until the day when the mighty Holy Ghost was given 
and the Church of Jesus Christ was established and 
given power as a living organism* Mary, the mother 
of Jesus, was a part of that Church and .will one day 
come forth with that company of saints that have washed 
their robes and made them white in the blood of. the 
Lamb. — L.C. ■ 


There is no name, so sweet on earth, 

No name so dear- in Heaven, . ^_ 

As that before His wondrous birth 
To Christ the Saviour given* 

'Twas .Gabriel first that did proclaim, 

To His most blessed mother, 
That name which now and ever more 

We praise above all other. 

And when He hung upon the tree, 

They wrote His name above Him, 
That all might see the reason we . 
■ ' Forevermore must love Him. 

So now upon His Father's throne, 

Almighty to relieve us 
From sin and pain, He ever reigns 

The Prince and Saviour Jesus. 

— George W* Bethune 



The season is here once again when our Lord' s birth 
will be celebrated by many. The way the world cele- 
brates Christmas with Santa Glaus, the tree, and the 
decorations, is not based on the teachings of Christ.. 
He did not teach His followers to celebrate His birth, 
but rather to- memorialize His death. 

If we would look up the origin of these worldly . 
traditions^ surely the Christian would find that these 
things have no place in their lives. So then we can 
see that these- worldly traditions are strictly for the 
world and not for the Christian. 

In Paul ! s writings to the Roman brethren, .he said, 
"And be not conformed to this world, but be ye trans- 
formed by the renewing of your mind, that ye may prove 
what is that good, and acceptable, and perfect, will 
of God. n (Romans 12:2) Surely this would be one way ■ 
to show to those about us that we are followers of 
Christ and not conformed to the world. 

As Christians we are to be a separate people. We 
read in II Corinthians 6:1?^ "Wherefore come out from 
among them, and be ye separate, saith the Lord, and 
touch not the unclean thing; and I will receive you*" 

The Lord would have the desire of our hearts to be 
separate from the world, and not only to be separate 
in appearance. 

Christian parents, we- have a great responsibility 
to teach our children the truth. We realize our 
children are taken up with almost everything that 
comes along. So let us not fail to teach them the 
true meaning of Jesus* being born into the world. Sing, 
read and pray with your children that they may love 
the truth. 

The 27th verse of James 1 is of few words but means 
so much: "Pure religion and undefiled before God and 
the Father is this, to visit the fatherless and the 
widows in their affliction, and to keep himself un - 
spotted from the world ." — Ruth Crawmer 

Long Barn, California 



That there is a habitation in God's great handiwork 
called Paradise is fully established in God's Word. :■ 
And that this habitation is separate and apart from 
the Eternal Heaven of glory and the finished work of 
God's great plan is evident from God's Word of inspir- 
ation. And the term "asleep in Jesus" is no doubt a 
part of the Paradise of God, For it is written, "For 
if we believe that Jesus died and rose again, even so 
them also which sleep in. Jesus will God bring with 
him/' As we "do 'not measure time while asleep, so the 
saints of ail ages, including the penitent thief, are 
now in a most pleasant dream land awaiting the time 
when Jesus will come in the clouds of heaven to call 
first the dead in Christ — afterwards the living in 
Christ — to meet Kim in the air and ever be with Him. 
What a glorious transition it will be, from the Para- 
dise of God to the fullness of perfection in the eter- 
nal habitation with God in glory. Who can measure the 
value, the unspeakable worth of being an heir to that 
celestial inheritance > away from the calamities of 
earth and the powers of -the -evil one.? , v .. 

Oh who would not a Christian be? . - 
The Lord of life and' glory see, 
• Obey His word out of true love 

And meet the blessed saints above. 

—David A. Skiles 
Rossville, Indiana 


WAGNER- -A daughter, Martha Jean, born to Daniel and 
Thelma Wagner of Covington, Ohio on November 11. 

DRUDGE— A s'on, Jerry Daniel, born to John and Elizabeth 
Drudge of R.R. #2, Wroxeter, Ontario on Dece&ber 10. 

SHIRK— A son, John Mark y born to Glen and Lois Shirk 
of San Francisco, California on December 10, 


GENESIS (continued) 

By Alvy E. Ford 

Chapter 37 

Joseph dreams dreams > and his brothers are mad, 
Plot for their brother a fate that is bad. 
Having no scruples they harshly behave. 
Joseph to Egypt, now goes as a slave. 

Chapter 38 

Judah's two eldest are wicked and die. 
Third one is promised to wed by-and-by. 
- Tamar's twin sons are her father-in-law's.. 
Pharez is firstborn and Zarah withdraws. 

Chapter 39 

Joseph finds favor in Pot iph&r' s house. 
There he is tempted by Potiphar's spouse. 
Joseph escapes but his garment remains. 
Joseph is cast into prison in chains. 

Chapter 40 

Butler and baker have dreams and are sad, 
Tell them to Joseph, one good and one bad. 
Joseph interprets and each is fulfilled; 
Butler is freed and the baker is killed. 

Chapter 41 

Pharaoh has dreams and his mind is depressed. 

Wise men are helpless. to put him at rest. 

Joseph interprets; a famine's at hand. 

Joseph is given the charge of the land. 
Chapter 42 

Joseph's ten brothers now eome to buy food. 

Joseph pretends and becomes very rude. 

One is held captive j the rest journey back. 

Every man's money is found in his sack. 
Chapter 43 

Brothers return now. to Egypt for corn. 

Benjamin too 3 causing Jacob to mourn. 

Captive is freed and the group is complete. 

All are invited with Joseph to eat. 

Selected by John and Elizabeth Drudge 



With this issue we start a series of historical 
articles on "The Crusades" by Brother Glen Shirk. We 
do not pretend or suggest that these military movements 
were the activities of true Christians. But we offer 
this -subject since the Crusades were promoted and 
undertaken in the name of Christianity. They were 
mammoth undertakings involving thousands of humans who 
were ignorantly devoted to* what they thought was the 
cause of Christ. -L.C. 


As is well known, the Crusades were a group of mil- 
itary expeditions whose avowed purpose was to liberate 
the sepulchre of Christ and the Holy Land from the 
Moslems. The word "Crusade 11 is derived from the Latin 
word crux meaning cross. , ..When a man embarked on a 
crusade he was said "to be taking up the cross." 

In order. -to understand the Crusades one must know 
something about the life and times of the people who 
participated in .-them. The area which is involved in 
considering the Crusades is Europe and the Middle East. 
At the latter part of the eleventh century when the 
Crusades were conceived there were three powerful 
forces — the -Holy Roman Empire, the Byzantine Empire, 
and the countries under Moslem control. The Holy 
Roman Empire and the Byzantine Empire were the result 
of the split which divided the once mighty Roman Empire 
into two smaller empires — each with considerable influ- 
ence. By the time of the Crusades, the Byzantine Em- 
pire was quite weak and was beset by the threats of 
the armies of the Turks to the east. The Holy Roman 
Empire was roughly equal to the area over which the 
Roman Catholic Church held sway. The political entity 
to which it could most closely compare was the German 
Reich, although the Frankish Kingdom as well as others 


were also included. For all practical purposes the 
Holy Roman -fimpire- existed in "name only $s a political 
entity due to the lack of unity brought about by the 
numerous small feudal kingdoms, but. it. was really in 
existence as an ecclesiastical kingdom. The Moslem 
world at this time included what is now Spain and 
Portugal, North Africa, and the Middle East including 
portions of present-day Turkey. 

The armies of the Crusades originated from Western 
and Central Europe which was then the Holy. Roman Empire, 
This area had been beset by clashes between various 
tribes and clans for centuries. At the time of the 
Crusades it was under a feudal system. This system 
had several different classes including barons and 
kings (or gentlemen), knights and fighting men, mer- 
chants or goodmen, and the peasants (usually residents 
of the slopes of the baron's castle or bourg from 
which they received, the name bourgeoisie-. The feudal, 
barohs were all-* powerful. Each had an army of .500 to 
5,000 men which was pledged to serve them at the cost 
of life *if necessary. The core of these armies were 
the knights for which the age of chivalry is famous. 
Chivalry -is a word which is derived from cheval ,. a 
French word meaning horse. Thus a knight was first 
'and foremost a horseman skilled in techniques of 
battle. It was only later that such a great importance 
was ^attached to gentlemanly conduct which was supposed 
to be ■characteristic of a knight. In the army, the 
best knights were privileged to ride close to' the 
standard 4 bearer. Unlike the flags and standards of 
today, those of the Middle Ages were held with.' an al- 
most sacred awe. They usually signified ; the presence 
of the king or baron. If a standard was to fall in 
battle it was regarded as a bad omen and the army would 
take flight as it usually signified the death or cap- 
ture of the king and loss of the battle. 

With Europe under such a feudal system, the land 
was divided into a multitude of small kingdoms. Most 
of these were only as large as the baron or king. could 
personally defend, and hence no point in the kingdom 


"Unto us a child is born, 

unto us a son is given..." -Isaiah 9:6 

To us a child of hope is born, 
To us a Son is given, 
* Him shall the tribes of earth obey, 
Him j all the hosts of heaven. 

His name shall be the Prince of Peace, 

Forevermore adored. 
The Wonderful , the Counsellor, 
The great and mighty Lord. 

His power, increasing, still shall spread, 

His reign no end shall know; 
Justice shall guard His throne above 

And peace abound below, 

—John Morrison, 1749-1798 

would be greater than two days journey from the castle 
or stronghold. As a rule the barons would not bond 
together but retained their Individual autonomy. A 
notable exception to this was the Germanic people who 
had banded together with their barons pledging alle- 
giance to an emperor. It was not unusual to see an 
individual baron break his pledge , however. 

The lot of the peasants or bourgeoisie was much more 
difficult than that of the common man today. The 
average life expectancy was from thirty to thirty-five 
years of age, largely due to a high infant mortality 
(3/4 of all children died in infancy) and battle 
casualties. In addition the people had to brave 
famines and a multitude of diseases including dysentery, 
tetanus, typhus, cholera, smallpox, and plague. This 
was an age of survival of the fittest, and the funda- 
mental ruling concept was that "might is right." Thus 
the peasants had to be content in their lot of service 
to the baron or king as his position of strength was 
given to him by Divine Right. 

One must remember that the machines of this age 

12 ' - - . THE PILGRIM- 

- i. '-. - 

were rudimentary at best and. the horse was the motive 
power," Consequently the average person was barely 
able to eke out a living from the ground, especially 
because half of his harvest belonged to the baron. In 
addition there was no good means of preserving meat, 
i^ich meant that hunting was a necessity. Good mater- 
ial was costly and generally available only to the 
rich. The poor man commonly wore no shirt and children 
ran naked until the age of six, Beds' were also' a lux- 
ury. Most people slept on strain spread over the floor. 
Tableware was scarce. Often slices of bread served as 

By the time of the Crusades there were two main 
divisions of the Christian Church— the Roman Catholic 
in Europe and the Eastern .Orthodox in the Bysantine 
Empire. The split had occurred partially because of 
the refusal of the eastern church" to recognize the as- 
cendancy of the Bishop of Rome as pcpe, and also as a 
logical result of the political division of the Roman 
Empire- The Roman Catholic Church at this time had 
become a state in its own right; indeed in many 
respects it was the most powerful political entity of 
the time. It had its own laws which transcended those 
of the individual states and was remarkably wealthy. 
It was this very wealth and power which caused the ex- 
treme corruption which was to be found in the church . 
at that time. An idea of what this was like may be 
gained from the following: 

"Dogs and men at arms- idled in monastery --.*• 
courtyards; many nunneries were who re -infested. 
Trundling wagons carried in wine casks. 'Not 
a priest cotxld be found/ said a chronicle of 
that time, 'who was not ignorant and given to 
women, and a buyer and seller of his rights. 1 

"Some of the late popes had passed their 
lives in luxury that would hot have disgraced 
an emperor. Some built palaces for their women. 
Young boys were installed as abbots. Finally 
a youthful pope, Benedict IX, sold the papacy 
for cash paid down, at the Latin gate of the 


city in the year 1046." 1. 

In spite of all these shortcomings, a position in 
the clergy was considered a rank as prestigious as 
that of a knight. Only those who held positions in 
the church were educated. At this time, Latin remained 
the official language of the church even though it was 
no longer understood in areas where it had been spoken 
in the past. As books were too expensive for a common 
man to own, and since they were written in a language 
that he could not understand, no one owned a personal 
or family Bible, The only exposure to the gospels was 
the short excerpts the priest might read in Latin on 
Sunday at mass and then no attempt was made to explain 
them in the language of the people. 

Just" what did the church mean to the common people 
of Europe? Originally it had been forced upon them by 
the Romans. At first it was little more than an adap- 
tation of Christian forms to old. Pagan ■ customs- of wor- 
ship. It was easy for the multitude of sainta severed 
by the church to substitute for the many gods they had 
previously worshipped, with Christ taking' the place as 
the Supreme God./ Thus the customs that were followed 
by these Christians tended to vary from one locality 
to another. Some of the festivals. which the church 
observed did play a valuable role., ■ however, as they 
gave the common man the only exposure that he. was able 
to understand and, pass on to his children. In com- 
memorating Christmas and the Nativity, Easter, Good 
Friday, or Pentecost, as well as others, the stories 
of the Bible came alive for the people. In truth it 
can be said that the. common man, for all his ignorance 
and shortcomings, was still closer to the .ways of the 
primitive church than were the clergy. 

The church was the fountain of all truth to European 
man with the pope "the servant of servants. 1 * The pope 
was considered the representative of God on earth and 
as such had the. power to forgive sins* -In the .eleventh 
century there arose a conflict between the pope and tte 
the German emperor, the two most powerful .men on earth* 
Henry IV, the German Emperor, fait that as the church 


property and subjects were under his dominion, he 
should be allowed .to appoint bishops . After attempting 
to do this he-was excoimiunicated by Pope Gregory VII • 
In retaliation, Henry called a council of bishops and , 
had them depose Gregory and elect Guibert as pope. 
Thus began the struggle between the popes and ant ipo pes 
for control of the church. Gregory enlisted the aid 
of the Normans who fought the Germans, but he died in 
exile during the fighting. In the meant ime, Guibert 
was established in the Lateran- Palace, the papal resi- 
dence> and St, Peter's Cathedral in Rome. 

Those who had remained loyal to Gregory VII called 
a council of cardinal bishops who elected Urban II as 
the true successor. Urban II found himself at middle 
age the head of a divided church. He was considered 
to be indulgent, charming, and, most important, to 
have the gift of oratory. As strategy for winning 
back undisputed possession of the papacy he became an 
"apostolic wanderer" endeavoring to enlist the support 
of the people. It is noteworthy that during the criti- 
cal period of his reign, in 1093* Europe was beset 
with wars, pestilences from Bohemia to Flanders, and 
famine in Lorraine. In addition, the Byzantine Emperor 
had asked for aid against the Moslems who were threat- 
ening his eastern borders. 

In a stroke of political genius Urban crossed the 
Alps, returning to his native France where his support 
was the greatest. He was determined to embark on a 
gamble — one that he hoped would unite all Christendom 
behind him in a Poly War against the infidel in an 
attempt to regain the sepulchre of Christ. Although 
this idea had orginated with Gregory VII, Urban 1 s 
teacher ^ and was not new, Urban had reason to believe 
it would be popular. Ever since the beginning of the 
century Christian pilgrims to the Holy Land had been 
harassed by Moslems. One example was the slaughter of 
12,000 pilgrims at Easter. They had followed Gunther, 
Bishop of Bamberg to Jerusalem where they were attacked 
•by bedouins. No one could predict what the outcome of 
Urban* s proposal would be, but surely it would have a 
great impact on the history of the Church and the 





*^" The ' Crusad es , Harold Lamb. 

2» The Crusades , Zoe Oldenbourg. ; 

3* The Crusaders , Regine Pernoud 

— Glen Shirk 

San Francisco, California 


PREVENT — (obsolete definition) 1. In the Scriptures, 
(a) to go before; to precede; (b) to take hold on; to 
seize; (c) to succor. 

2. To anticipate. 

3. Togo before; to be earlier than. 
4* To preoccupy; to pre-engage. 

This. word is used a number of times in the Old 
Testament and once in the New Testament. The obsolete 
definition is ouite different from that in the- modern 
usage of the word and therefore could cause some 
difficulty in understanding the passages of Scripture 
where it is 'used. 

For example: M For this we say unto you by the word 
of the Lord, that we which' are alive and remain unto 
the coming of the Lord shall not prevent (precede, go 
before) them which are asleep." (I Thessalonians 4:15) 

— Marvin Crawmer 


Several brethren have suggested that we raise the 
subscription rate of "The Pilgrim" to. make it more 
nearly self-supporting. So for 19&9 the rate will be 
$2.00 instead of $1«50. per year. Subscriptions already 
paid will be supplied at the old rate.. In 1*968. the 
postage cost .went up from 4<£ to 6$. We received do- 
nations to help cover this expense and we thank those 
who helped in this and other ways in the cast. — L»C. 


- ■ - ■- CHILDREN'S PAGE _ 


One time there was a man who had a withered hand. 
We don't know how it got that way but it must have been 
a great handicap to him. It was his right hand and it 
may have been hard for him to make a living. He could 
have been a beggar but the Bible doesn*t say so, I 
think he must have been a good man because he was in 
the synagogue on the sabbath day to hear Jesus teach. 
A synogogue was a place where the Jews would meet to 
read the scriptures, and Jesus would often teach there 
because that is where the people would be on the sab- 
bath day — just like we go to church on Sunday* 

Now there were some scribes and Pharisees in the 
synagogue too, and they weren't there because they were 
so good, but because they were watching Jesus to find 
some way they might accuse Him. They had become so 
mixed up that they thought it would be wrong for Jesus 
to heal anyone on the sabbath, 

Jesus knew what they were thinking, just like He 
knows what we are thinking. He s&id to the man with 
the withered hand, "Rise up and stand forth in the 
midst* u The man was probably ashamed of his crippled 
hand and now every eye was looking at him. 

Jesus said unto the Pharisees, "Is it lawful on the 
cabbath days to do good, or to do evil? to save life, 
or to destroy it? 11 And nobody answered Him a word. 

Jesus, who is the Son of God > looked around at all 
the people and said to the man with the withered hand, 
11 Stretch forth thy hand," Now what do you think hap- 
pened? Did the man reach out his good hand? No, he 
did not I He reached out his poor old withered hand. 
But It wasn*t* withered anymore L It was healed and 
strong just like his good hand! I can just see that 
man moving his fingers again and clapping his hands 
and saying, " Praise the Lord! Oh, Jesus, How great 
thou art I" 

But the Pharisees And scribes were filled with mad- 
aess and talked' to one another how they might punish 
Jesus. —Rudolph Cover